Antarapeyyālaṃ

Katipucchāvāro

271. Kati āpattiyo? Kati āpattikkhandhā? Kati vinītavatthūni? Kati agāravā? Kati gāravā? Kati vinītavatthūni? Kati vipattiyo? Kati āpattisamuṭṭhānā? Kati vivādamūlāni? Kati anuvādamūlāni? Kati sāraṇīyā dhammā? Kati bhedakaravatthūni? Kati adhikaraṇāni? Kati samathā?

Pañca āpattiyo. Pañca āpattikkhandhā. Pañca vinītavatthūni. Satta āpattiyo. Satta āpattikkhandhā. Satta vinītavatthūni. Cha agāravā. Cha gāravā. Cha vinītavatthūni. Catasso vipattiyo. Cha āpattisamuṭṭhānā. Cha vivādamūlāni. Cha anuvādamūlāni. Cha sāraṇīyā dhammā. Aṭṭhārasa bhedakaravatthūni. Cattāri adhikaraṇāni. Satta samathā.

Tattha katamā pañca āpattiyo? Pārājikāpatti, saṅghādisesāpatti, pācittiyāpatti, pāṭidesanīyāpatti, dukkaṭāpatti – imā pañca āpattiyo.

Tattha katame pañca āpattikkhandhā? Pārājikāpattikkhandho, saṅghādisesāpattikkhandho, pācittiyāpattikkhandho, pāṭidesanīyāpattikkhandho, dukkaṭāpattikkhandho – ime pañca āpattikkhandhā.

Tattha katamāni pañca vinītavatthūni? Pañcahi āpattikkhandhehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto – imāni pañca vinītavatthūni.

Tattha katamā satta āpattiyo? Pārājikāpatti, saṅghādisesāpatti, thullaccayāpatti, pācittiyāpatti, pāṭidesanīyāpatti, dukkaṭāpatti, dubbhāsitāpatti – imā satta āpattiyo.

Tattha katame satta āpattikkhandhā? Pārājikāpattikkhandho, saṅghādisesāpattikkhandho, thullaccayāpattikkhandho, pācittiyāpattikkhandho, pāṭidesanīyāpattikkhandho, dukkaṭāpattikkhandho, dubbhāsitāpattikkhandho – ime satta āpattikkhandhā.

Tattha katamāni satta vinītavatthūni? Sattahi āpattikkhandhehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto – imāni satta vinītavatthūni.

Tattha katame cha agāravā? Buddhe agāravo, dhamme agāravo, saṅghe agāravo, sikkhāya agāravo, appamāde agāravo, paṭisandhāre agāravo – ime cha agāravā.

Tattha katame cha gāravā? Buddhe gāravo, dhamme gāravo, saṅghe gāravo, sikkhāya gāravo, appamāde gāravo, paṭisandhāre gāravo – ime cha gāravā.

Tattha katamāni cha vinītavatthūni? Chahi agāravehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto – imāni cha vinītavatthūni.

Tattha katamā catasso vipattiyo? Sīlavipatti, ācāravipatti, diṭṭhivipatti, ājīvavipatti – imā catasso vipattiyo.

Tattha katame cha āpattisamuṭṭhānā? 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.

272. Tattha [cūḷava. 216; a. ni. 6.36; ma. ni. 3.44; dī. ni. 

这是中间重复章节
有多少种犯戒？有多少种犯戒类别？有多少种调伏事项？有多少种不恭敬？有多少种恭敬？有多少种调伏事项？有多少种过失？有多少种犯戒起因？有多少种争论根源？有多少种随诉根源？有多少种和合法？有多少种破僧事项？有多少种诤事？有多少种止息？
五种犯戒。五种犯戒类别。五种调伏事项。七种犯戒。七种犯戒类别。七种调伏事项。六种不恭敬。六种恭敬。六种调伏事项。四种过失。六种犯戒起因。六种争论根源。六种随诉根源。六种和合法。十八种破僧事项。四种诤事。七种止息。
其中什么是五种犯戒？波罗夷犯戒、僧残犯戒、波逸提犯戒、波罗提提舍尼犯戒、突吉罗犯戒 - 这是五种犯戒。
其中什么是五种犯戒类别？波罗夷犯戒类别、僧残犯戒类别、波逸提犯戒类别、波罗提提舍尼犯戒类别、突吉罗犯戒类别 - 这是五种犯戒类别。
其中什么是五种调伏事项？对五种犯戒类别的远离、禁止、回避、戒绝、不作、不为、不犯、不超越时限、断绝 - 这是五种调伏事项。
其中什么是七种犯戒？波罗夷犯戒、僧残犯戒、偷兰遮犯戒、波逸提犯戒、波罗提提舍尼犯戒、突吉罗犯戒、恶语犯戒 - 这是七种犯戒。
其中什么是七种犯戒类别？波罗夷犯戒类别、僧残犯戒类别、偷兰遮犯戒类别、波逸提犯戒类别、波罗提提舍尼犯戒类别、突吉罗犯戒类别、恶语犯戒类别 - 这是七种犯戒类别。
其中什么是七种调伏事项？对七种犯戒类别的远离、禁止、回避、戒绝、不作、不为、不犯、不超越时限、断绝 - 这是七种调伏事项。
其中什么是六种不恭敬？对佛不恭敬、对法不恭敬、对僧不恭敬、对学处不恭敬、对不放逸不恭敬、对接待不恭敬 - 这是六种不恭敬。
其中什么是六种恭敬？对佛恭敬、对法恭敬、对僧恭敬、对学处恭敬、对不放逸恭敬、对接待恭敬 - 这是六种恭敬。
其中什么是六种调伏事项？对六种不恭敬的远离、禁止、回避、戒绝、不作、不为、不犯、不超越时限、断绝 - 这是六种调伏事项。
其中什么是四种过失？戒行过失、行为过失、见解过失、生活过失 - 这是四种过失。
其中什么是六种犯戒起因？有的犯戒从身体而起,不从语言不从心意;有的犯戒从语言而起,不从身体不从心意;有的犯戒从身体和语言而起,不从心意;有的犯戒从身体和心意而起,不从语言;有的犯戒从语言和心意而起,不从身体;有的犯戒从身体和语言和心意而起 - 这是六种犯戒起因。
其中

3.325] katamāni cha vivādamūlāni? Idha bhikkhu kodhano hoti upanāhī. Yo so bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so bhikkhu satthari agāravo viharati appatisso, dhamme…pe… saṅghe…pe… sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

[cūḷava. 216] Puna caparaṃ bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhi, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so bhikkhu satthari agāravo viharati appatisso dhamme…pe… saṅghe…pe… sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti. Yo so hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni cha vivādamūlāni.



其中什么是六种争论根源？
在这里,比丘易怒且怀恨。那个易怒且怀恨的比丘,对导师也不恭敬不顺从,对法也不恭敬不顺从,对僧团也不恭敬不顺从,对学处也不完全履行。那个对导师不恭敬不顺从,对法...对僧团...对学处不完全履行的比丘,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。如果你们在内心或外在看到这样的争论根源,你们就应该努力去除这种恶劣的争论根源。如果你们在内心或外在没有看到这样的争论根源,你们就应该努力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,比丘贬低他人且傲慢...嫉妒且吝啬,狡诈且虚伪,恶欲且邪见,固执己见且坚持不放且难以劝导。那个固执己见且坚持不放且难以劝导的比丘,对导师也不恭敬不顺从,对法也不恭敬不顺从,对僧团也不恭敬不顺从,对学处也不完全履行。那个对导师不恭敬不顺从,对法...对僧团...对学处不完全履行的比丘,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。如果你们在内心或外在看到这样的争论根源,你们就应该努力去除这种恶劣的争论根源。如果你们在内心或外在没有看到这样的争论根源,你们就应该努力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。这就是六种争论根源。

273.[cūḷava. 217] Tattha katamāni cha anuvādamūlāni? Idha bhikkhu kodhano hoti upanāhī. Yo so bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so bhikkhu satthari agāravo viharati appatisso dhamme…pe… saṅghe …pe… sikkhāya na paripūrakārī so saṅghe anuvādaṃ janeti. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa anuvādamūlassa pahānaṃ hoti. Evametassa pāpakassa anuvādamūlassa āyatiṃ anavassavo hoti.

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

274.[dī. ni. 3.324; a. ni. 6.11] Tattha katame cha sāraṇīyā dhammā? Idha bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

Puna caparaṃ bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

Puna caparaṃ bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

Puna caparaṃ bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

Puna caparaṃ bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññupasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni , tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

Puna caparaṃ bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. Ime cha sāraṇīyā dhammā.



其中什么是六种随诉根源？
在这里,比丘易怒且怀恨。那个易怒且怀恨的比丘,对导师也不恭敬不顺从,对法也不恭敬不顺从,对僧团也不恭敬不顺从,对学处也不完全履行。那个对导师不恭敬不顺从,对法...对僧团...对学处不完全履行的比丘,他在僧团中引起随诉。这种随诉会导致许多人不利、不乐、不幸、有害、痛苦,包括天人。如果你们在内心或外在看到这样的随诉根源,你们就应该努力去除这种恶劣的随诉根源。如果你们在内心或外在没有看到这样的随诉根源,你们就应该努力防止这种恶劣的随诉根源将来出现。这样就能去除这种恶劣的随诉根源。这样就能防止这种恶劣的随诉根源将来出现。
再者,比丘贬低他人且傲慢...嫉妒且吝啬,狡诈且虚伪,恶欲且邪见,固执己见且坚持不放且难以劝导。那个固执己见且坚持不放且难以劝导的比丘,对导师也不恭敬不顺从,对法也不恭敬不顺从,对僧团也不恭敬不顺从,对学处也不完全履行。那个对导师不恭敬不顺从,对法...对僧团...对学处不完全履行的比丘,他在僧团中引起随诉。这种随诉会导致许多人不利、不乐、不幸、有害、痛苦,包括天人。如果你们在内心或外在看到这样的随诉根源,你们就应该努力去除这种恶劣的随诉根源。如果你们在内心或外在没有看到这样的随诉根源,你们就应该努力防止这种恶劣的随诉根源将来出现。这样就能去除这种恶劣的随诉根源。这样就能防止这种恶劣的随诉根源将来出现。这就是六种随诉根源。
其中什么是六种和合法？
在这里,比丘对同梵行者,无论公开还是私下,都表现出慈爱的身业。这是一种和合法,能带来喜爱、尊重、团结、无诤、和谐、一致。
再者,比丘对同梵行者,无论公开还是私下,都表现出慈爱的语业。这也是一种和合法,能带来喜爱、尊重、团结、无诤、和谐、一致。
再者,比丘对同梵行者,无论公开还是私下,都表现出慈爱的意业。这也是一种和合法,能带来喜爱、尊重、团结、无诤、和谐、一致。
再者,比丘对于如法获得的利养,即使只是钵中的食物,也与持戒的同梵行者共享。这也是一种和合法,能带来喜爱、尊重、团结、无诤、和谐、一致。
再者,比丘与同梵行者一起遵守那些无缺陷、无瑕疵、无污点、无杂染、自由、智者赞叹、不执著、导向定的戒律,无论公开还是私下。这也是一种和合法,能带来喜爱、尊重、团结、无诤、和谐、一致。
再者,比丘与同梵行者一起保持那种圣洁的、出离的、能正确导向苦灭的见解,无论公开还是私下。这也是一种和合法,能带来喜爱、尊重、团结、无诤、和谐、一致。
这就是六种和合法。

275. Tattha katamāni aṭṭhārasa bhedakaravatthūni? Idha bhikkhu adhammaṃ ‘‘dhammo’’ti dīpeti, dhammaṃ ‘‘adhammo’’ti dīpeti, avinayaṃ ‘‘vinayo’’ti dīpeti, vinayaṃ ‘‘avinayo’’ti dīpeti, abhāsitaṃ alapitaṃ tathāgatena ‘‘bhāsitaṃ lapitaṃ tathāgatenā’’ti dīpeti, bhāsitaṃ lapitaṃ tathāgatena ‘‘abhāsitaṃ alapitaṃ tathāgatenā’’ti dīpeti, anāciṇṇaṃ tathāgatena ‘‘āciṇṇaṃ tathāgatenā’’ti dīpeti, āciṇṇaṃ tathāgatena ‘‘anāciṇṇaṃ tathāgatenā’’ti dīpeti, apaññattaṃ tathāgatena ‘‘paññattaṃ tathāgatenā’’ti dīpeti, paññattaṃ tathāgatena ‘‘apaññattaṃ tathāgatenā’’ti dīpeti, āpattiṃ ‘‘anāpattī’’ti dīpeti, anāpattiṃ ‘‘āpattī’’ti dīpeti, lahukaṃ āpattiṃ ‘‘garukā āpattī’’ti dīpeti, garukaṃ āpattiṃ ‘‘lahukā āpattī’’ti dīpeti, sāvasesaṃ āpattiṃ ‘‘anavasesā āpattī’’ti dīpeti, anavasesaṃ āpattiṃ ‘‘sāvasesā āpattī’’ti dīpeti, duṭṭhullaṃ āpattiṃ ‘‘aduṭṭhullā āpattī’’ti dīpeti, aduṭṭhullaṃ āpattiṃ ‘‘duṭṭhullā āpattī’’ti dīpeti. Imāni aṭṭhārasa bhedakaravatthūni.

[cūḷava. 215; pari. 340] Tattha katamāni cattāri adhikaraṇāni? Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ – imāni cattāri adhikaraṇāni.

Tattha katame satta samathā? Sammukhāvinayo, sativinayo, amūḷhavinayo, paṭiññātakaraṇaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako – ime satta samathā.

Katipucchāvāro niṭṭhito.

Tassuddānaṃ –

Āpatti āpattikkhandhā, vinītā sattadhā puna;

Vinītāgāravā ceva, gāravā mūlameva ca.

Puna vinītā vipatti, samuṭṭhānā vivādanā;

Anuvādā sāraṇīyaṃ, bhedādhikaraṇena ca.

Satteva samathā vuttā, padā sattarasā imeti.

1. Chaāpattisamuṭṭhānavāro

276. Paṭhamena āpattisamuṭṭhānena pārājikaṃ āpajjeyyāti? Na hīti vattabbaṃ. Saṅghādisesaṃ āpajjeyyāti? Siyāti vattabbaṃ. Thullaccayaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pācittiyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pāṭidesanīyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dukkaṭaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dubbhāsitaṃ āpajjeyyāti? Na hīti vattabbaṃ.

Dutiyena āpattisamuṭṭhānena pārājikaṃ āpajjeyyāti? Na hīti vattabbaṃ. Saṅghādisesaṃ āpajjeyyāti? Siyāti vattabbaṃ. Thullaccayaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pācittiyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pāṭidesanīyaṃ āpajjeyyāti? Na hīti vattabbaṃ. Dukkaṭaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dubbhāsitaṃ āpajjeyyāti? Na hīti vattabbaṃ.

Tatiyena āpattisamuṭṭhānena pārājikaṃ āpajjeyyāti? Na hīti vattabbaṃ. Saṅghādisesaṃ āpajjeyyāti? Siyāti vattabbaṃ. Thullaccayaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pācittiyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pāṭidesanīyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dukkaṭaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dubbhāsitaṃ āpajjeyyāti? Na hīti vattabbaṃ.

Catutthe āpattisamuṭṭhānena pārājikaṃ āpajjeyyāti? Siyāti vattabbaṃ. Saṅghādisesaṃ āpajjeyyāti? Siyāti vattabbaṃ. Thullaccayaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pācittiyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pāṭidesanīyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dukkaṭaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dubbhāsitaṃ āpajjeyyāti? Na hīti vattabbaṃ.

Pañcamena āpattisamuṭṭhānena pārājikaṃ āpajjeyyāti? Siyāti vattabbaṃ. Saṅghādisesaṃ āpajjeyyāti? Siyāti vattabbaṃ. Thullaccayaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pācittiyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pāṭidesanīyaṃ āpajjeyyāti? Na hīti vattabbaṃ. Dukkaṭaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dubbhāsitaṃ āpajjeyyāti? Siyāti vattabbaṃ.

Chaṭṭhena āpattisamuṭṭhānena pārājikaṃ āpajjeyyāti? Siyāti vattabbaṃ. Saṅghādisesaṃ āpajjeyyāti? Siyāti vattabbaṃ. Thullaccayaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pācittiyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pāṭidesanīyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dukkaṭaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dubbhāsitaṃ āpajjeyyāti? Na hīti vattabbaṃ.

Chaāpattisamuṭṭhānavāro niṭṭhito paṭhamo.

2. Katāpattivāro



其中什么是十八种破僧事项？
在这里,比丘将非法说成是法,将法说成是非法,将非律说成是律,将律说成是非律,将如来未说未讲的说成是如来已说已讲的,将如来已说已讲的说成是如来未说未讲的,将如来未行的说成是如来已行的,将如来已行的说成是如来未行的,将如来未制定的说成是如来已制定的,将如来已制定的说成是如来未制定的,将犯戒说成是不犯戒,将不犯戒说成是犯戒,将轻戒说成是重戒,将重戒说成是轻戒,将有余戒说成是无余戒,将无余戒说成是有余戒,将粗重戒说成是非粗重戒,将非粗重戒说成是粗重戒。这就是十八种破僧事项。
其中什么是四种诤事？争论诤事、随诉诤事、犯戒诤事、事务诤事 - 这是四种诤事。
其中什么是七种止息？现前止息、忆念止息、不痴止息、自言治、多数决、罪状裁决、草覆地 - 这是七种止息。
问答章节结束。
其摘要如下:
犯戒和犯戒类别,调伏七种,
再有不恭敬和恭敬,以及根源,
再有调伏和过失,起因和争论,
随诉和和合法,破僧和诤事,
七种止息已说,共十七项。
六种犯戒起因章
以第一种犯戒起因能犯波罗夷吗?应说不能。能犯僧残吗?应说能。能犯偷兰遮吗?应说能。能犯波逸提吗?应说能。能犯波罗提提舍尼吗?应说能。能犯突吉罗吗?应说能。能犯恶语吗?应说不能。
以第二种犯戒起因能犯波罗夷吗?应说不能。能犯僧残吗?应说能。能犯偷兰遮吗?应说能。能犯波逸提吗?应说能。能犯波罗提提舍尼吗?应说不能。能犯突吉罗吗?应说能。能犯恶语吗?应说不能。
以第三种犯戒起因能犯波罗夷吗?应说不能。能犯僧残吗?应说能。能犯偷兰遮吗?应说能。能犯波逸提吗?应说能。能犯波罗提提舍尼吗?应说能。能犯突吉罗吗?应说能。能犯恶语吗?应说不能。
以第四种犯戒起因能犯波罗夷吗?应说能。能犯僧残吗?应说能。能犯偷兰遮吗?应说能。能犯波逸提吗?应说能。能犯波罗提提舍尼吗?应说能。能犯突吉罗吗?应说能。能犯恶语吗?应说不能。
以第五种犯戒起因能犯波罗夷吗?应说能。能犯僧残吗?应说能。能犯偷兰遮吗?应说能。能犯波逸提吗?应说能。能犯波罗提提舍尼吗?应说不能。能犯突吉罗吗?应说能。能犯恶语吗?应说能。
以第六种犯戒起因能犯波罗夷吗?应说能。能犯僧残吗?应说能。能犯偷兰遮吗?应说能。能犯波逸提吗?应说能。能犯波罗提提舍尼吗?应说能。能犯突吉罗吗?应说能。能犯恶语吗?应说不能。
六种犯戒起因章第一结束。
已犯戒章

277. Paṭhamena āpattisamuṭṭhānena kati āpattiyo āpajjati? Paṭhamena āpattisamuṭṭhānena pañca āpattiyo āpajjati. Bhikkhu kappiyasaññī saññācikāya kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, payoge dukkaṭaṃ; ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa; tasmiṃ piṇḍe āgate āpatti saṅghādisesassa; bhikkhu kappiyasaññī vikāle bhojanaṃ bhuñjati, āpatti pācittiyassa; bhikkhu kappiyasaññī aññātikāya bhikkhuniyā antaragharaṃ paviṭṭhāya hatthato khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā bhuñjati, āpatti pāṭidesanīyassa – paṭhamena āpattisamuṭṭhānena imā pañca āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti? Sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā? Channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhanti? Catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ pañcahi āpattikkhandhehi saṅgahitā – siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato samuṭṭhanti, na vācato na cittato. Catunnaṃ adhikaraṇānaṃ āpattādhikaraṇaṃ . Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

278. Dutiyena āpattisamuṭṭhānena kati āpattiyo āpajjati? Dutiyena āpattisamuṭṭhānena catasso āpattiyo āpajjati – bhikkhu kappiyasaññī samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. Payoge dukkaṭaṃ; ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa; tasmiṃ piṇḍe āgate āpatti saṅghādisesassa. Bhikkhu kappiyasaññī anupasampannaṃ padaso dhammaṃ vāceti, āpatti pācittiyassa – dutiyena āpattisamuṭṭhānena imā catasso āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ catūhi āpattikkhandhehi saṅgahitā – siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – vācato samuṭṭhanti, na kāyato na cittato. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.



以第一种犯戒起因能犯多少戒?以第一种犯戒起因能犯五种戒。比丘认为是如法的,自己乞求建造小屋,未指定地点,超过尺寸,有危害,无空地,在施工过程中犯突吉罗;在一块土坯未到之前犯偷兰遮;在那块土坯到达时犯僧残;比丘认为是如法的,在非时食用食物,犯波逸提;比丘认为是如法的,从进入俗家的非亲属比丘尼手中亲自接受并食用硬食或软食,犯波罗提提舍尼 - 以第一种犯戒起因能犯这五种戒。
这些犯戒属于四种过失中的几种过失?属于七种犯戒类别中的几种犯戒类别?由六种犯戒起因中的几种起因而起?属于四种诤事中的哪种诤事?由七种止息中的几种止息而止息?这些犯戒属于四种过失中的两种过失 - 或属于戒行过失,或属于行为过失。属于七种犯戒类别中的五种犯戒类别 - 或属于僧残犯戒类别,或属于偷兰遮犯戒类别,或属于波逸提犯戒类别,或属于波罗提提舍尼犯戒类别,或属于突吉罗犯戒类别。由六种犯戒起因中的一种起因而起 - 从身体而起,不从语言不从心意。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。
以第二种犯戒起因能犯多少戒?以第二种犯戒起因能犯四种戒。比丘认为是如法的,命令说:"为我建造小屋。"他们为他建造小屋,未指定地点,超过尺寸,有危害,无空地。在施工过程中犯突吉罗;在一块土坯未到之前犯偷兰遮;在那块土坯到达时犯僧残。比丘认为是如法的,逐句教导未受具足戒者法,犯波逸提 - 以第二种犯戒起因能犯这四种戒。
这些犯戒属于四种过失中的几种过失?...由七种止息中的几种止息而止息?这些犯戒属于四种过失中的两种过失 - 或属于戒行过失,或属于行为过失。属于七种犯戒类别中的四种犯戒类别 - 或属于僧残犯戒类别,或属于偷兰遮犯戒类别,或属于波逸提犯戒类别,或属于突吉罗犯戒类别。由六种犯戒起因中的一种起因而起 - 从语言而起,不从身体不从心意。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。

279. Tatiyena āpattisamuṭṭhānena kati āpattiyo āpajjati? Tatiyena āpattisamuṭṭhānena pañca āpattiyo āpajjati. Bhikkhu kappiyasaññī saṃvidahitvā kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. Payoge dukkaṭaṃ; ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa; tasmiṃ piṇḍe āgate āpatti saṅghādisesassa. Bhikkhu kappiyasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Bhikkhu kappiyasaññī bhikkhuniyā vosāsantiyā na nivāretvā bhuñjati, āpatti pāṭidesanīyassa – tatiyena āpattisamuṭṭhānena imā pañca āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ pañcahi āpattikkhandhehi saṅgahitā – siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca vācato ca samuṭṭhanti, na cittato. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ . Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

280. Catutthena āpattisamuṭṭhānena kati āpattiyo āpajjati? Catutthena āpattisamuṭṭhānena cha āpattiyo āpajjati – bhikkhu methunaṃ dhammaṃ paṭisevati, āpatti pārājikassa; bhikkhu akappiyasaññī saññācikāya kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, payoge dukkaṭaṃ; ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa; tasmiṃ piṇḍe āgate āpatti saṅghādisesassa. Bhikkhu akappiyasaññī vikāle bhojanaṃ bhuñjati, āpatti pācittiyassa. Bhikkhu akappiyasaññī aññātikāya bhikkhuniyā antaragharaṃ paviṭṭhāya hatthato khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā bhuñjati, āpatti pāṭidesanīyassa. Catutthena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ , siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ chahi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena , siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca cittato ca samuṭṭhanti, na vācato. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.



以第三种犯戒起因能犯多少戒?以第三种犯戒起因能犯五种戒。比丘认为是如法的,商议后建造小屋,未指定地点,超过尺寸,有危害,无空地。在施工过程中犯突吉罗;在一块土坯未到之前犯偷兰遮;在那块土坯到达时犯僧残。比丘认为是如法的,为自己乞求精美食物并食用,犯波逸提。比丘认为是如法的,在比丘尼指示时不加制止而食用,犯波罗提提舍尼 - 以第三种犯戒起因能犯这五种戒。
这些犯戒属于四种过失中的几种过失?...由七种止息中的几种止息而止息?这些犯戒属于四种过失中的两种过失 - 或属于戒行过失,或属于行为过失。属于七种犯戒类别中的五种犯戒类别 - 或属于僧残犯戒类别,或属于偷兰遮犯戒类别,或属于波逸提犯戒类别,或属于波罗提提舍尼犯戒类别,或属于突吉罗犯戒类别。由六种犯戒起因中的一种起因而起 - 从身体和语言而起,不从心意。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。
以第四种犯戒起因能犯多少戒?以第四种犯戒起因能犯六种戒。比丘行淫,犯波罗夷。比丘认为是不如法的,自己乞求建造小屋,未指定地点,超过尺寸,有危害,无空地,在施工过程中犯突吉罗;在一块土坯未到之前犯偷兰遮;在那块土坯到达时犯僧残。比丘认为是不如法的,在非时食用食物,犯波逸提。比丘认为是不如法的,从进入俗家的非亲属比丘尼手中亲自接受并食用硬食或软食,犯波罗提提舍尼。以第四种犯戒起因能犯这六种戒。
这些犯戒属于四种过失中的几种过失?...由七种止息中的几种止息而止息?这些犯戒属于四种过失中的两种过失 - 或属于戒行过失,或属于行为过失。属于七种犯戒类别中的六种犯戒类别 - 或属于波罗夷犯戒类别,或属于僧残犯戒类别,或属于偷兰遮犯戒类别,或属于波逸提犯戒类别,或属于波罗提提舍尼犯戒类别,或属于突吉罗犯戒类别。由六种犯戒起因中的一种起因而起 - 从身体和心意而起,不从语言。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。

281. Pañcamena āpattisamuṭṭhānena kati āpattiyo āpajjati? Pañcamena āpattisamuṭṭhānena cha āpattiyo āpajjati. Bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa; bhikkhu akappiyasaññī samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. Payoge dukkaṭaṃ; ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa; tasmiṃ piṇḍe āgate āpatti saṅghādisesassa. Bhikkhu akappiyasaññī anupasampannaṃ padaso dhammaṃ vāceti, āpatti pācittiyassa. Na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo davakamyatā hīnena hīnaṃ vadeti, āpatti dubbhāsitassa – pañcamena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ chahi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena, siyā dubbhāsitāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – vācato ca cittato ca samuṭṭhanti, na kāyato. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

282. Chaṭṭhena āpattisamuṭṭhānena kati āpattiyo āpajjati? Chaṭṭhena āpattisamuṭṭhānena cha āpattiyo āpajjati – bhikkhu saṃvidahitvā bhaṇḍaṃ avaharati, āpatti pārājikassa ; bhikkhu akappiyasaññī saṃvidahitvā kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, payoge dukkaṭaṃ; ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa; tasmiṃ piṇḍe āgate, āpatti saṅghādisesassa. Bhikkhu akappiyasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Bhikkhu akappiyasaññī bhikkhuniyā vosāsantiyā na nivāretvā bhuñjati, āpatti pāṭidesanīyassa – chaṭṭhena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti? Sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā ? Channaṃ āpattisamuṭṭhānānaṃ katihi āpattisamuṭṭhānehi samuṭṭhanti? Catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ chahi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena cāti.

Channaṃ āpattisamuṭṭhānānaṃ

Katāpattivāro niṭṭhito dutiyo.

3. Āpattisamuṭṭhānagāthā



以第五种犯戒起因能犯多少戒?以第五种犯戒起因能犯六种戒。比丘恶欲,被欲望驱使,虚妄宣称未证得的上人法,犯波罗夷。比丘认为是不如法的,命令说:"为我建造小屋。"他们为他建造小屋,未指定地点,超过尺寸,有危害,无空地。在施工过程中犯突吉罗;在一块土坯未到之前犯偷兰遮;在那块土坯到达时犯僧残。比丘认为是不如法的,逐句教导未受具足戒者法,犯波逸提。不是想要斥责,不是想要羞辱,不是想要使人难堪,而是出于玩笑心态用低贱的语言说低贱的话,犯恶语 - 以第五种犯戒起因能犯这六种戒。
这些犯戒属于四种过失中的几种过失?...由七种止息中的几种止息而止息?这些犯戒属于四种过失中的两种过失 - 或属于戒行过失,或属于行为过失。属于七种犯戒类别中的六种犯戒类别 - 或属于波罗夷犯戒类别,或属于僧残犯戒类别,或属于偷兰遮犯戒类别,或属于波逸提犯戒类别,或属于突吉罗犯戒类别,或属于恶语犯戒类别。由六种犯戒起因中的一种起因而起 - 从语言和心意而起,不从身体。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。
以第六种犯戒起因能犯多少戒?以第六种犯戒起因能犯六种戒。比丘商议后偷窃物品,犯波罗夷。比丘认为是不如法的,商议后建造小屋,未指定地点,超过尺寸,有危害,无空地,在施工过程中犯突吉罗;在一块土坯未到之前犯偷兰遮;在那块土坯到达时,犯僧残。比丘认为是不如法的,为自己乞求精美食物并食用,犯波逸提。比丘认为是不如法的,在比丘尼指示时不加制止而食用,犯波罗提提舍尼 - 以第六种犯戒起因能犯这六种戒。
这些犯戒属于四种过失中的几种过失?属于七种犯戒类别中的几种犯戒类别?由六种犯戒起因中的几种起因而起?属于四种诤事中的哪种诤事?由七种止息中的几种止息而止息?这些犯戒属于四种过失中的两种过失 - 或属于戒行过失,或属于行为过失。属于七种犯戒类别中的六种犯戒类别 - 或属于波罗夷犯戒类别,或属于僧残犯戒类别,或属于偷兰遮犯戒类别,或属于波逸提犯戒类别,或属于波罗提提舍尼犯戒类别,或属于突吉罗犯戒类别。由六种犯戒起因中的一种起因而起 - 从身体和语言和心意而起。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。
六种犯戒起因
已犯戒章第二结束。
犯戒起因偈

283.

Samuṭṭhānā kāyikā anantadassinā;

Akkhātā lokahitena vivekadassinā;

Āpattiyo tena samuṭṭhitā kati;

Pucchāmi taṃ brūhi vibhaṅgakovida.

Samuṭṭhānā kāyikā anantadassinā;

Akkhātā lokahitena vivekadassinā;

Āpattiyo tena samuṭṭhitā pañca;

Etaṃ te akkhāmi vibhaṅgakovida.

Samuṭṭhānā vācasikā anantadassinā;

Akkhātā lokahitena vivekadassinā;

Āpattiyo tena samuṭṭhitā kati;

Pucchāmi taṃ brūhi vibhaṅgakovida.

Samuṭṭhānā vācasikā anantadassinā;

Akkhātā lokahitena vivekadassinā;

Āpattiyo tena samuṭṭhitā catasso;

Etaṃ te akkhāmi vibhaṅgakovida.

Samuṭṭhānā kāyikā vācasikā anantadassinā;

Akkhātā lokahitena vivekadassinā;

Āpattiyo tena samuṭṭhitā kati;

Pucchāmi taṃ brūhi vibhaṅgakovida.

Samuṭṭhānā kāyikā vācasikā anantadassinā;

Akkhātā lokahitena vivekadassinā;

Āpattiyo tena samuṭṭhitā pañca;

Etaṃ te akkhāmi vibhaṅgakovida.

Samuṭṭhānā kāyikā mānasikā anantadassinā;

Akkhātā lokahitena vivekadassinā;

Āpattiyo tena samuṭṭhitā kati;

Pucchāmi taṃ brūhi vibhaṅgakovida.

Samuṭṭhānā kāyikā mānasikā anantadassinā;

Akkhātā lokahitena vivekadassinā;

Āpattiyo tena samuṭṭhitā cha;

Etaṃ te akkhāmi vibhaṅgakovida.

Samuṭṭhānā vācasikā mānasikā anantadassinā;

Akkhātā lokahitena vivekadassinā;

Āpattiyo tena samuṭṭhitā kati;

Pucchāmi taṃ brūhi vibhaṅgakovida.

Samuṭṭhānā vācasikā mānasikā anantadassinā;

Akkhātā lokahitena vivekadassinā;

Āpattiyo tena samuṭṭhitā cha;

Etaṃ te akkhāmi vibhaṅgakovida.

Samuṭṭhānā kāyikā vācasikā mānasikā anantadassinā;

Akkhātā lokahitena vivekadassinā;

Āpattiyo tena samuṭṭhitā kati;

Pucchāmi taṃ brūhi vibhaṅgakovida.

Samuṭṭhānā kāyikā vācasikā mānasikā anantadassinā;

Akkhātā lokahitena vivekadassinā;

Āpattiyo tena samuṭṭhitā cha;

Etaṃ te akkhāmi vibhaṅgakovidāti.

Āpattisamuṭṭhānagāthā niṭṭhitā tatiyā.

4. Vipattipaccayavāro

284. Sīlavipattipaccayā kati āpattiyo āpajjati? Sīlavipattipaccayā catasso āpattiyo āpajjati – bhikkhunī jānaṃ pārājikaṃ dhammaṃ paṭicchādeti, āpatti pārājikassa; vematikā paṭicchādeti, āpatti thullaccayassa; bhikkhu saṅghādisesaṃ paṭicchādeti, āpatti pācittiyassa; attano duṭṭhullaṃ āpattiṃ paṭicchādeti, āpatti dukkaṭassa – sīlavipattipaccayā imā catasso āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ catūhi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

285. Ācāravipattipaccayā kati āpattiyo āpajjati? Ācāravipattipaccayā ekaṃ āpattiṃ āpajjati. Ācāravipattiṃ paṭicchādeti, āpatti dukkaṭassa – ācāravipattipaccayā imaṃ ekaṃ āpattiṃ āpajjati.

Sā āpatti catunnaṃ vipattīnaṃ kati vipattiyo bhajati …pe… sattannaṃ samathānaṃ katihi samathehi sammati? Sā āpatti catunnaṃ vipattīnaṃ ekaṃ vipattiṃ bhajati – ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ ekena āpattikkhandhena saṅgahitā – dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhāti – kāyato ca vācato ca cittato ca samuṭṭhāti. Catunnaṃ adhikaraṇānaṃ āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammati – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.



身体起因,无边见者;
世间利益,寂静见者;
所说犯戒,由此而起;
几种我问,请解说者。
身体起因,无边见者;
世间利益,寂静见者;
所说犯戒,由此五起;
这是我对,解说者说。
语言起因,无边见者;
世间利益,寂静见者;
所说犯戒,由此而起;
几种我问,请解说者。
语言起因,无边见者;
世间利益,寂静见者;
所说犯戒,由此四起;
这是我对,解说者说。
身语起因,无边见者;
世间利益,寂静见者;
所说犯戒,由此而起;
几种我问,请解说者。
身语起因,无边见者;
世间利益,寂静见者;
所说犯戒,由此五起;
这是我对,解说者说。
身意起因,无边见者;
世间利益,寂静见者;
所说犯戒,由此而起;
几种我问,请解说者。
身意起因,无边见者;
世间利益,寂静见者;
所说犯戒,由此六起;
这是我对,解说者说。
语意起因,无边见者;
世间利益,寂静见者;
所说犯戒,由此而起;
几种我问,请解说者。
语意起因,无边见者;
世间利益,寂静见者;
所说犯戒,由此六起;
这是我对,解说者说。
身语意起,无边见者;
世间利益,寂静见者;
所说犯戒,由此而起;
几种我问,请解说者。
身语意起,无边见者;
世间利益,寂静见者;
所说犯戒,由此六起;
这是我对,解说者说。
犯戒起因偈第三结束。
过失缘由章
因戒行过失而犯几种戒?因戒行过失而犯四种戒 - 比丘尼明知而隐瞒波罗夷法,犯波罗夷;怀疑而隐瞒,犯偷兰遮;比丘隐瞒僧残,犯波逸提;隐瞒自己的粗重罪,犯突吉罗 - 因戒行过失而犯这四种戒。
这些犯戒属于四种过失中的几种过失?...由七种止息中的几种止息而止息?这些犯戒属于四种过失中的两种过失 - 或属于戒行过失,或属于行为过失。属于七种犯戒类别中的四种犯戒类别 - 或属于波罗夷犯戒类别,或属于偷兰遮犯戒类别,或属于波逸提犯戒类别,或属于突吉罗犯戒类别。由六种犯戒起因中的一种起因而起 - 从身体和语言和心意而起。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。
因行为过失而犯几种戒?因行为过失而犯一种戒。隐瞒行为过失,犯突吉罗 - 因行为过失而犯这一种戒。
这种犯戒属于四种过失中的几种过失?...由七种止息中的几种止息而止息?这种犯戒属于四种过失中的一种过失 - 行为过失。属于七种犯戒类别中的一种犯戒类别 - 突吉罗犯戒类别。由六种犯戒起因中的一种起因而起 - 从身体和语言和心意而起。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。

286. Diṭṭhivipattipaccayā kati āpattiyo āpajjati? Diṭṭhivipattipaccayā dve āpattiyo āpajjati. Pāpikāya diṭṭhiyā yāvatatiyaṃ samanubhāsanāya na paṭinissajjati, ñattiyā dukkaṭaṃ [ñattiyā dukkaṭaṃ, dvīhi kammavācāhi dukkaṭā (syā. ka.)]; kammavācāpariyosāne āpatti pācittiyassa – diṭṭhivipattipaccayā imā dve āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ ekaṃ vipattiṃ bhajanti – ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ dvīhi āpattikkhandhehi saṅgahitā – siyā pācittiyāpattikkhandhena , siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

287. Ājīvavipattipaccayā kati āpattiyo āpajjati? Ājīvavipattipaccayā cha āpattiyo āpajjati – ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa; ājīvahetu ājīvakāraṇā sañcarittaṃ samāpajjati, āpatti saṅghādisesassa; ājīvahetu ājīvakāraṇā ‘‘yo te vihāre vasati, so bhikkhu arahā’’ti bhaṇati, paṭivijānantassa āpatti thullaccayassa; ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa; ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa; ājīvahetu ājīvakāraṇā sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassa – ājīvavipattipaccayā imā cha āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti. Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ chahi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ chahi samuṭṭhānehi samuṭṭhanti – siyā kāyato samuṭṭhanti, na vācato na cittato; siyā vācato samuṭṭhanti, na kāyato na cittato; siyā kāyato ca vācato ca samuṭṭhanti, na cittato; siyā kāyato ca cittato ca samuṭṭhanti, na vācato; siyā vācato ca cittato ca samuṭṭhanti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

Vipattipaccayavāro niṭṭhito catuttho.

5. Adhikaraṇapaccayavāro

288. Vivādādhikaraṇapaccayā kati āpattiyo āpajjati? Vivādādhikaraṇapaccayā dve āpattiyo āpajjati – upasampannaṃ omasati, āpatti pācittiyassa; anupasampannaṃ omasati, āpatti dukkaṭassa – vivādādhikaraṇapaccayā imā dve āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ ekaṃ vipattiṃ bhajanti – ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ dvīhi āpattikkhandhehi saṅgahitā – siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ tīhi samuṭṭhānehi samuṭṭhanti – siyā kāyato ca cittato ca samuṭṭhanti, na vācato; siyā vācato ca cittato ca samuṭṭhanti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.



因见解过失而犯几种戒?因见解过失而犯两种戒。对恶见经三次劝告不舍弃,羯磨文宣读时犯突吉罗;羯磨文结束时犯波逸提 - 因见解过失而犯这两种戒。
这些犯戒属于四种过失中的几种过失?...由七种止息中的几种止息而止息?这些犯戒属于四种过失中的一种过失 - 行为过失。属于七种犯戒类别中的两种犯戒类别 - 或属于波逸提犯戒类别,或属于突吉罗犯戒类别。由六种犯戒起因中的一种起因而起 - 从身体和语言和心意而起。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。
因生活过失而犯几种戒?因生活过失而犯六种戒。为了生活,因生活缘故,恶欲,被欲望驱使,虚妄宣称未证得的上人法,犯波罗夷。为了生活,因生活缘故,从事媒介,犯僧残。为了生活,因生活缘故,说"住在你精舍里的那位比丘是阿罗汉",对方理解时犯偷兰遮。为了生活,因生活缘故,比丘为自己乞求精美食物并食用,犯波逸提。为了生活,因生活缘故,比丘尼为自己乞求精美食物并食用,犯波罗提提舍尼。为了生活,因生活缘故,无病而为自己乞求汤或饭并食用,犯突吉罗 - 因生活过失而犯这六种戒。
这些犯戒属于四种过失中的几种过失?...由七种止息中的几种止息而止息?这些犯戒属于四种过失中的两种过失 - 或属于戒行过失,或属于行为过失。属于七种犯戒类别中的六种犯戒类别 - 或属于波罗夷犯戒类别,或属于僧残犯戒类别,或属于偷兰遮犯戒类别,或属于波逸提犯戒类别,或属于波罗提提舍尼犯戒类别,或属于突吉罗犯戒类别。由六种犯戒起因中的六种起因而起 - 或从身体而起,不从语言不从心意;或从语言而起,不从身体不从心意;或从身体和语言而起,不从心意;或从身体和心意而起,不从语言;或从语言和心意而起,不从身体;或从身体和语言和心意而起。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。
过失缘由章第四结束。
诤事缘由章
因争论诤事而犯几种戒?因争论诤事而犯两种戒。辱骂已受具足戒者,犯波逸提;辱骂未受具足戒者,犯突吉罗 - 因争论诤事而犯这两种戒。
这些犯戒属于四种过失中的几种过失?...由七种止息中的几种止息而止息?这些犯戒属于四种过失中的一种过失 - 行为过失。属于七种犯戒类别中的两种犯戒类别 - 或属于波逸提犯戒类别,或属于突吉罗犯戒类别。由六种犯戒起因中的三种起因而起 - 或从身体和心意而起,不从语言;或从语言和心意而起,不从身体;或从身体和语言和心意而起。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。

289. Anuvādādhikaraṇapaccayā kati āpattiyo āpajjati? Anuvādādhikaraṇapaccayā tisso āpattiyo āpajjati. Bhikkhuṃ amūlakena pārājikena dhammena anuddhaṃseti, āpatti saṅghādisesassa; amūlakena saṅghādisesena anuddhaṃseti, āpatti pācittiyassa; amūlikāya ācāravipattiyā anuddhaṃseti, āpatti dukkaṭassa – anuvādādhikaraṇapaccayā imā tisso āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ tīhi āpattikkhandhehi saṅgahitā – siyā saṅghādisesāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena . Channaṃ āpattisamuṭṭhānānaṃ tīhi samuṭṭhānehi samuṭṭhanti – siyā kāyato ca cittato ca samuṭṭhanti, na vācato; siyā vācato ca cittato ca samuṭṭhanti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

290. Āpattādhikaraṇapaccayā kati āpattiyo āpajjati? Āpattādhikaraṇapaccayā catasso āpattiyo āpajjati. Bhikkhunī jānaṃ pārājikaṃ dhammaṃ paṭicchādeti, āpatti pārājikassa; vematikā paṭicchādeti, āpatti thullaccayassa; bhikkhu saṅghādisesaṃ paṭicchādeti; āpatti pācittiyassa; ācāravipattiṃ paṭicchādeti, āpatti dukkaṭassa – āpattādhikaraṇapaccayā imā catasso āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ catūhi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.



因随诉诤事而犯几种戒?因随诉诤事而犯三种戒。以无根据的波罗夷法诽谤比丘,犯僧残;以无根据的僧残诽谤,犯波逸提;以无根据的行为过失诽谤,犯突吉罗 - 因随诉诤事而犯这三种戒。
这些犯戒属于四种过失中的几种过失?...由七种止息中的几种止息而止息?这些犯戒属于四种过失中的两种过失 - 或属于戒行过失,或属于行为过失。属于七种犯戒类别中的三种犯戒类别 - 或属于僧残犯戒类别,或属于波逸提犯戒类别,或属于突吉罗犯戒类别。由六种犯戒起因中的三种起因而起 - 或从身体和心意而起,不从语言;或从语言和心意而起,不从身体;或从身体和语言和心意而起。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。
因犯戒诤事而犯几种戒?因犯戒诤事而犯四种戒。比丘尼明知而隐瞒波罗夷法,犯波罗夷;怀疑而隐瞒,犯偷兰遮;比丘隐瞒僧残,犯波逸提;隐瞒行为过失,犯突吉罗 - 因犯戒诤事而犯这四种戒。
这些犯戒属于四种过失中的几种过失?...由七种止息中的几种止息而止息?这些犯戒属于四种过失中的两种过失 - 或属于戒行过失,或属于行为过失。属于七种犯戒类别中的四种犯戒类别 - 或属于波罗夷犯戒类别,或属于偷兰遮犯戒类别,或属于波逸提犯戒类别,或属于突吉罗犯戒类别。由六种犯戒起因中的一种起因而起 - 从身体和语言和心意而起。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。

291. Kiccādhikaraṇapaccayā kati āpattiyo āpajjati? Kiccādhikaraṇapaccayā pañca āpattiyo āpajjati. Ukkhittānuvattikā bhikkhunī yāvatatiyaṃ samanubhāsanāya na paṭinissajjati, ñattiyā dukkaṭaṃ; dvīhi kammavācāhi thullaccayā; kammavācāpariyosāne āpatti pārājikassa. Bhedakānuvattakā bhikkhū yāvatatiyaṃ samanubhāsanāya na paṭinissajjanti, āpatti saṅghādisesassa; pāpikāya diṭṭhiyā yāvatatiyaṃ samanubhāsanāya na paṭinissajjati, āpatti pācittiyassa – kiccādhikaraṇapaccayā imā pañca āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ pañcahi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca vācato ca cittato ca samuṭṭhanti . Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

Ṭhapetvā satta āpattiyo satta āpattikkhandhe, avasesā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti? Sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā? Channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhanti? Catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Sattannaṃ samathānaṃ katihi samathehi sammanti? Ṭhapetvā satta āpattiyo satta āpattikkhandhe avasesā āpattiyo catunnaṃ vipattīnaṃ na katamaṃ vipattiṃ bhajanti? Sattannaṃ āpattikkhandhānaṃ na katamena āpattikkhandhena saṅgahitā. Channaṃ āpattisamuṭṭhānānaṃ na katamena āpattisamuṭṭhānena samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ na katamaṃ adhikaraṇaṃ. Sattannaṃ samathānaṃ na katamena samathena sammanti. Taṃ kissa hetu? Ṭhapetvā satta āpattiyo satta āpattikkhandhe, natthaññā āpattiyoti.

Adhikaraṇapaccayavāro niṭṭhito pañcamo.

Antarapeyyālaṃ [anantarapeyyālaṃ (sī. syā.)] niṭṭhitaṃ.

Tassuddānaṃ –

Katipucchā samuṭṭhānā, katāpatti tatheva ca;

Samuṭṭhānā vipatti ca, tathādhikaraṇena cāti.

Samathabhedo

6. Adhikaraṇapariyāyavāro

292. Vivādādhikaraṇassa – kiṃ pubbaṅgamaṃ? Kati ṭhānāni? Kati vatthūni? Kati bhūmiyo? Kati hetū? Kati mūlāni? Katihākārehi vivadati? Vivādādhikaraṇaṃ katihi samathehi sammati?

Anuvādādhikaraṇassa – kiṃ pubbaṅgamaṃ? Kati ṭhānāni? Kati vatthūni? Kati bhūmiyo? Kati hetū? Kati mūlāni? Katihākārehi anuvadati? Anuvādādhikaraṇaṃ katihi samathehi sammati?

Āpattādhikaraṇassa – kiṃ pubbaṅgamaṃ? Kati ṭhānāni? Kati vatthūni? Kati bhūmiyo? Kati hetū? Kati mūlāni? Katihākārehi āpattiṃ āpajjati? Āpattādhikaraṇaṃ katihi samathehi sammati?

Kiccādhikaraṇassa – kiṃ pubbaṅgamaṃ? Kati ṭhānāni? Kati vatthūni? Kati bhūmiyo? Kati hetū? Kati mūlāni? Katihākārehi kiccaṃ jāyati? Kiccādhikaraṇaṃ katihi samathehi sammati?

293. Vivādādhikaraṇassa kiṃ pubbaṅgamanti? Lobho pubbaṅgamo, doso pubbaṅgamo, moho pubbaṅgamo, alobho pubbaṅgamo, adoso pubbaṅgamo, amoho pubbaṅgamo. Kati ṭhānānīti? Aṭṭhārasa bhedakaravatthūni ṭhānāni. Kati vatthūnīti? Aṭṭhārasa bhedakaravatthūni. Kati bhūmiyoti? Aṭṭhārasa bhedakaravatthūni bhūmiyo. Kati hetūti? Nava hetū – tayo kusalahetū , tayo akusalahetū, tayo abyākatahetū. Kati mūlānīti? Dvādasa mūlāni. Katihākārehi vivadatīti? Dvīhākārehi vivadati – dhammadiṭṭhi vā adhammadiṭṭhi vā. [cūḷava. 228] Vivādādhikaraṇaṃ katihi samathehi sammatīti? Vivādādhikaraṇaṃ dvīhi samathehi sammati – sammukhāvinayena ca yebhuyyasikāya ca.



因羯磨诤事而犯几种戒?因羯磨诤事而犯五种戒。追随被摈除者的比丘尼经三次劝告不舍弃,羯磨文宣读时犯突吉罗;两次羯磨文宣读时犯偷兰遮;羯磨文结束时犯波罗夷。追随破僧者的比丘们经三次劝告不舍弃,犯僧残。对恶见经三次劝告不舍弃,犯波逸提 - 因羯磨诤事而犯这五种戒。
这些犯戒属于四种过失中的几种过失?...由七种止息中的几种止息而止息?这些犯戒属于四种过失中的两种过失 - 或属于戒行过失,或属于行为过失。属于七种犯戒类别中的五种犯戒类别 - 或属于波罗夷犯戒类别,或属于僧残犯戒类别,或属于偷兰遮犯戒类别,或属于波逸提犯戒类别,或属于突吉罗犯戒类别。由六种犯戒起因中的一种起因而起 - 从身体和语言和心意而起。属于四种诤事中的犯戒诤事。由七种止息中的三种止息而止息 - 或由现前止息和自言治,或由现前止息和草覆地。
除去七种犯戒和七种犯戒类别,其余的犯戒属于四种过失中的几种过失?属于七种犯戒类别中的几种犯戒类别?由六种犯戒起因中的几种起因而起?属于四种诤事中的哪种诤事?由七种止息中的几种止息而止息?除去七种犯戒和七种犯戒类别,其余的犯戒不属于四种过失中的任何过失,不属于七种犯戒类别中的任何犯戒类别,不由六种犯戒起因中的任何起因而起,不属于四种诤事中的任何诤事,不由七种止息中的任何止息而止息。为什么?因为除去七种犯戒和七种犯戒类别,没有其他的犯戒。
诤事缘由章第五结束。
中间重复部分结束。
其摘要:
几问起因及,所犯戒同样;
起因与过失,以及诤事等。
止息分别
诤事差别章
争论诤事 - 什么是先导?有几种情况?有几种事由?有几种基础?有几种因?有几种根?以几种方式争论?争论诤事由几种止息而止息?
随诉诤事 - 什么是先导?有几种情况?有几种事由?有几种基础?有几种因?有几种根?以几种方式随诉?随诉诤事由几种止息而止息?
犯戒诤事 - 什么是先导?有几种情况?有几种事由?有几种基础?有几种因?有几种根?以几种方式犯戒?犯戒诤事由几种止息而止息?
羯磨诤事 - 什么是先导?有几种情况?有几种事由?有几种基础?有几种因?有几种根?以几种方式产生羯磨?羯磨诤事由几种止息而止息?
争论诤事的先导是什么?贪欲是先导,嗔恚是先导,愚痴是先导,无贪是先导,无嗔是先导,无痴是先导。有几种情况?十八种破僧事是情况。有几种事由?十八种破僧事是事由。有几种基础?十八种破僧事是基础。有几种因?九种因 - 三种善因,三种不善因,三种无记因。有几种根?十二种根。以几种方式争论?以两种方式争论 - 或认为是法,或认为是非法。争论诤事由几种止息而止息?争论诤事由两种止息而止息 - 由现前止息和多数决。

294. Anuvādādhikaraṇassa kiṃ pubbaṅgamanti? Lobho pubbaṅgamo, doso pubbaṅgamo, moho pubbaṅgamo, alobho pubbaṅgamo, adoso pubbaṅgamo, amoho pubbaṅgamo. Kati ṭhānānīti? Catasso vipattiyo ṭhānāni. Kati vatthūnīti? Catasso vipattiyo vatthūni. Kati bhūmiyoti? Catasso vipattiyo bhūmiyo. Kati hetūti? Nava hetū – tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū. Kati mūlānīti? Cuddasa mūlāni. Katihākārehi anuvadatīti? Dvīhākārehi anuvadati – vatthuto vā āpattito vā. [cūḷava. 236] Anuvādādhikaraṇaṃ katihi samathehi sammatīti? Anuvādādhikaraṇaṃ catūhi samathehi sammati – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.

295. Āpattādhikaraṇassa kiṃ pubbaṅgamanti? Lobho pubbaṅgamo, doso pubbaṅgamo, moho pubbaṅgamo, alobho pubbaṅgamo, adoso pubbaṅgamo, amoho pubbaṅgamo. Kati ṭhānānīti? Satta āpattikkhandhā ṭhānāni. Kati vatthūnīti? Satta āpattikkhandhā vatthūni. Kati bhūmiyoti? Satta āpattikkhandhā bhūmiyo. Kati hetūti? Cha hetū [kati hetūti nava hetū, tayo kusalahetū (sī. syā.)] – tayo akusalahetū, tayo abyākatahetū. Kati mūlānīti? Cha āpattisamuṭṭhānāni mūlāni . Katihākārehi āpattiṃ āpajjatīti? Chahākārehi āpattiṃ āpajjati – alajjitā, aññāṇatā, kukkuccapakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā, satisammosā. [cūḷava. 239] Āpattādhikaraṇaṃ katihi samathehi sammatīti? Āpattādhikaraṇaṃ tīhi samathehi sammati – sammukhāvinayena ca paṭiññātakaraṇena ca, sammukhāvinayena ca tiṇavatthārakena ca.

296. Kiccādhikaraṇassa kiṃ pubbaṅgamanti? Lobho pubbaṅgamo, doso pubbaṅgamo, moho pubbaṅgamo, alobho pubbaṅgamo, adoso pubbaṅgamo, amoho pubbaṅgamo. Kati ṭhānānīti? Cattāri kammāni ṭhānāni. Kati vatthūnīti? Cattāri kammāni vatthūni. Kati bhūmiyoti? Cattāri kammāni bhūmiyo. Kati hetūti? Nava hetū – tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū. Kati mūlānīti? Ekaṃ mūlaṃ – saṅgho. Katihākārehi kiccaṃ jāyatīti ? Dvīhākārehi kiccaṃ jāyati – ñattito vā apalokanato vā. [cūḷava. 242] Kiccādhikaraṇaṃ katihi samathehi sammatīti? Kiccādhikaraṇaṃ ekena samathena sammati – sammukhāvinayena.

Kati samathā? Satta samathā. Sammukhāvinayo, sativinayo, amūḷhavinayo, paṭiññātakaraṇaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako – ime satta samathā.

Siyā ime satta samathā dasa samathā honti, dasa samathā satta samathā honti vatthuvasena pariyāyena siyāti.

Kathañca siyā? Vivādādhikaraṇassa dve samathā , anuvādādhikaraṇassa cattāro samathā, āpattādhikaraṇassa tayo samathā, kiccādhikaraṇassa eko samatho. Evaṃ ime satta samathā dasa samathā honti, dasa samathā satta samathā honti vatthuvasena pariyāyena.

Pariyāyavāro niṭṭhito chaṭṭho.

7. Sādhāraṇavāro

297. Kati samathā vivādādhikaraṇassa sādhāraṇā? Kati samathā vivādādhikaraṇassa asādhāraṇā? Kati samathā anuvādādhikaraṇassa sādhāraṇā? Kati samathā anuvādādhikaraṇassa asādhāraṇā? Kati samathā āpattādhikaraṇassa sādhāraṇā? Kati samathā āpattādhikaraṇassa asādhāraṇā? Kati samathā kiccādhikaraṇassa sādhāraṇā? Kati samathā kiccādhikaraṇassa asādhāraṇā?

Dve samathā vivādādhikaraṇassa sādhāraṇā – sammukhāvinayo, yebhuyyasikā. Pañca samathā vivādādhikaraṇassa asādhāraṇā – sativinayo, amūḷhavinayo, paṭiññātakaraṇaṃ, tassapāpiyasikā, tiṇavatthārako.

Cattāro samathā anuvādādhikaraṇassa sādhāraṇā – sammukhāvinayo; sativinayo, amūḷhavinayo, tassapāpiyasikā. Tayo samathā anuvādādhikaraṇassa asādhāraṇā – yebhuyyasikā, paṭiññātakaraṇaṃ, tiṇavatthārako.

Tayo samathā āpattādhikaraṇassa sādhāraṇā – sammukhāvinayo, paṭiññātakaraṇaṃ, tiṇavatthārako. Cattāro samathā āpattādhikaraṇassa asādhāraṇā – yebhuyyasikā, sativinayo, amūḷhavinayo, tassapāpiyasikā .

Eko samatho kiccādhikaraṇassa sādhāraṇo – sammukhāvinayo. Cha samathā kiccādhikaraṇassa asādhāraṇā – yebhuyyasikā, sativinayo, amūḷhavinayo, paṭiññātakaraṇaṃ, tassapāpiyasikā, tiṇavatthārako.

Sādhāraṇavāro niṭṭhito sattamo.



随诉诤事的先导是什么?贪欲是先导,嗔恚是先导,愚痴是先导,无贪是先导,无嗔是先导,无痴是先导。有几种情况?四种过失是情况。有几种事由?四种过失是事由。有几种基础?四种过失是基础。有几种因?九种因 - 三种善因,三种不善因,三种无记因。有几种根?十四种根。以几种方式随诉?以两种方式随诉 - 或从事由,或从犯戒。随诉诤事由几种止息而止息?随诉诤事由四种止息而止息 - 由现前止息、忆念止息、不痴止息和罪处止息。
犯戒诤事的先导是什么?贪欲是先导,嗔恚是先导,愚痴是先导,无贪是先导,无嗔是先导,无痴是先导。有几种情况?七种犯戒类别是情况。有几种事由?七种犯戒类别是事由。有几种基础?七种犯戒类别是基础。有几种因?六种因 - 三种不善因,三种无记因。有几种根?六种犯戒起因是根。以几种方式犯戒?以六种方式犯戒 - 无惭,无知,疑虑,认为不如法为如法,认为如法为不如法,忘失正念。犯戒诤事由几种止息而止息?犯戒诤事由三种止息而止息 - 由现前止息和自言治,由现前止息和草覆地。
羯磨诤事的先导是什么?贪欲是先导,嗔恚是先导,愚痴是先导,无贪是先导,无嗔是先导,无痴是先导。有几种情况?四种羯磨是情况。有几种事由?四种羯磨是事由。有几种基础?四种羯磨是基础。有几种因?九种因 - 三种善因,三种不善因,三种无记因。有几种根?一种根 - 僧团。以几种方式产生羯磨?以两种方式产生羯磨 - 或从宣告,或从征询。羯磨诤事由几种止息而止息?羯磨诤事由一种止息而止息 - 由现前止息。
有几种止息?七种止息。现前止息、忆念止息、不痴止息、自言治、多数决、罪处止息、草覆地 - 这七种止息。
这七种止息可能成为十种止息,十种止息可能成为七种止息,依事由而有差别。
怎样可能?争论诤事有两种止息,随诉诤事有四种止息,犯戒诤事有三种止息,羯磨诤事有一种止息。如此,这七种止息成为十种止息,十种止息成为七种止息,依事由而有差别。
差别章第六结束。
共通章
有几种止息是争论诤事所共通的?有几种止息是争论诤事所不共通的?有几种止息是随诉诤事所共通的?有几种止息是随诉诤事所不共通的?有几种止息是犯戒诤事所共通的?有几种止息是犯戒诤事所不共通的?有几种止息是羯磨诤事所共通的?有几种止息是羯磨诤事所不共通的?
两种止息是争论诤事所共通的 - 现前止息、多数决。五种止息是争论诤事所不共通的 - 忆念止息、不痴止息、自言治、罪处止息、草覆地。
四种止息是随诉诤事所共通的 - 现前止息、忆念止息、不痴止息、罪处止息。三种止息是随诉诤事所不共通的 - 多数决、自言治、草覆地。
三种止息是犯戒诤事所共通的 - 现前止息、自言治、草覆地。四种止息是犯戒诤事所不共通的 - 多数决、忆念止息、不痴止息、罪处止息。
一种止息是羯磨诤事所共通的 - 现前止息。六种止息是羯磨诤事所不共通的 - 多数决、忆念止息、不痴止息、自言治、罪处止息、草覆地。
共通章第七结束。

8. Tabbhāgiyavāro

298. Kati samathā vivādādhikaraṇassa tabbhāgiyā? Kati samathā vivādādhikaraṇassa aññabhāgiyā? Kati samathā anuvādādhikaraṇassa tabbhāgiyā? Kati samathā anuvādādhikaraṇassa aññabhāgiyā? Kati samathā āpattādhikaraṇassa tabbhāgiyā? Kati samathā āpattādhikaraṇassa aññabhāgiyā? Kati samathā kiccādhikaraṇassa tabbhāgiyā? Kati samathā kiccādhikaraṇassa aññabhāgiyā?

Dve samathā vivādādhikaraṇassa tabbhāgiyā – sammukhāvinayo, yebhuyyasikā. Pañca samathā vivādādhikaraṇassa aññabhāgiyā – sativinayo, amūḷhavinayo, paṭiññātakaraṇaṃ, tassapāpiyasikā, tiṇavatthārako.

Cattāro samathā anuvādādhikaraṇassa tabbhāgiyā – sammukhāvinayo, sativinayo, amūḷhavinayo, tassapāpiyasikā. Tayo samathā anuvādādhikaraṇassa aññabhāgiyā – yebhuyyasikā, paṭiññātakaraṇaṃ, tiṇavatthārako.

Tayo samathā āpattādhikaraṇassa tabbhāgiyā – sammukhāvinayo, paṭiññātakaraṇaṃ, tiṇavatthārako. Cattāro samathā āpattādhikaraṇassa aññabhāgiyā – yebhuyyasikā, sativinayo, amūḷhavinayo, tassapāpiyasikā.

Eko samatho kiccādhikaraṇassa tabbhāgiyo – sammukhāvinayo. Cha samathā kiccādhikaraṇassa aññabhāgiyā – yebhuyyasikā, sativinayo, amūḷhavinayo, paṭiññātakaraṇaṃ, tassapāpiyasikā, tiṇavatthārako.

Tabbhāgiyavāro niṭṭhito aṭṭhamo.

9. Samathā samathassa sādhāraṇavāro

299. Samathā samathassa sādhāraṇā, samathā samathassa asādhāraṇā. Siyā samathā samathassa sādhāraṇā, siyā samathā samathassa asādhāraṇā.

Kathaṃ siyā samathā samathassa sādhāraṇā? Kathaṃ siyā samathā samathassa asādhāraṇā? Yebhuyyasikā sammukhāvinayassa sādhāraṇā, sativinayassa amūḷhavinayassa paṭiññātakaraṇassa tassapāpiyasikāya tiṇavatthārakassa asādhāraṇā.

Sativinayo sammukhāvinayassa sādhāraṇo, amūḷhavinayassa paṭiññātakaraṇassa tassapāpiyasikāya tiṇavatthārakassa yebhuyyasikāya asādhāraṇo.

Amūḷhavinayo sammukhāvinayassa sādhāraṇo, paṭiññātakaraṇassa tassapāpiyasikāya tiṇavatthārakassa yebhuyyasikāya sativinayassa asādhāraṇo.

Paṭiññātakaraṇaṃ sammukhāvinayassa sādhāraṇaṃ, tassapāpiyasikāya tiṇavatthārakassa yebhuyyasikāya sativinayassa amūḷhavinayassa asādhāraṇaṃ.

Tassapāpiyasikā sammukhāvinayassa sādhāraṇā, tiṇavatthārakassa yebhuyyasikāya sativinayassa amūḷhavinayassa paṭiññātakaraṇassa asādhāraṇā.

Tiṇavatthārako sammukhāvinayassa sādhāraṇo, yebhuyyasikāya sativinayassa amūḷhavinayassa paṭiññātakaraṇassa tassapāpiyasikāya asādhāraṇo . Evaṃ siyā samathā samathassa sādhāraṇā; evaṃ siyā samathā samathassa asādhāraṇā.

Samathā samathassa sādhāraṇavāro niṭṭhito navamo.

10. Samathā samathassa tabbhāgiyavāro

300. Samathā samathassa tabbhāgiyā, samathā samathassa aññabhāgiyā. Siyā samathā samathassa tabbhāgiyā, siyā samathā samathassa aññabhāgiyā.

Kathaṃ siyā samathā samathassa tabbhāgiyā? Kathaṃ siyā samathā samathassa aññabhāgiyā? Yebhuyyasikā sammukhāvinayassa tabbhāgiyā, sativinayassa amūḷhavinayassa paṭiññātakaraṇassa tassapāpiyasikāya tiṇavatthārakassa aññabhāgiyā.

Sativinayo sammukhāvinayassa tabbhāgiyo, amūḷhavinayassa paṭiññātakaraṇassa tassapāpiyasikāya tiṇavatthārakassa yebhuyyasikāya aññabhāgiyo.

Amūḷhavinayo sammukhāvinayassa tabbhāgiyo, paṭiññātakaraṇassa tassapāpiyasikāya tiṇavatthārakassa yebhuyyasikāya sativinayassa aññabhāgiyo.

Paṭiññātakaraṇaṃ sammukhāvinayassa tabbhāgiyaṃ, tassapāpiyasikāya tiṇavatthārakassa yebhuyyasikāya sativinayassa amūḷhavinayassa aññabhāgiyaṃ.

Tassapāpiyasikā sammukhāvinayassa tabbhāgiyā, tiṇavatthārakassa yebhuyyasikāya sativinayassa amūḷhavinayassa paṭiññātakaraṇassa aññabhāgiyā.

Tiṇavatthārako sammukhāvinayassa tabbhāgiyo, yebhuyyasikāya sativinayassa amūḷhavinayassa paṭiññātakaraṇassa tassapāpiyasikāya aññabhāgiyo. Evaṃ siyā samathā samathassa tabbhāgiyā, evaṃ siyā samathā samathassa aññabhāgiyā.

Samathā samathassa tabbhāgiyavāro niṭṭhito dasamo.

11. Samathasammukhāvinayavāro




同类章节
有几种调解方法属于争论事件的同类？有几种调解方法属于争论事件的异类？有几种调解方法属于指责事件的同类？有几种调解方法属于指责事件的异类？有几种调解方法属于犯戒事件的同类？有几种调解方法属于犯戒事件的异类？有几种调解方法属于职责事件的同类？有几种调解方法属于职责事件的异类？
两种调解方法属于争论事件的同类 - 现前调解和多数决。五种调解方法属于争论事件的异类 - 忆念调解、不痴调解、自白、罪状裁决、草覆盖。
四种调解方法属于指责事件的同类 - 现前调解、忆念调解、不痴调解、罪状裁决。三种调解方法属于指责事件的异类 - 多数决、自白、草覆盖。
三种调解方法属于犯戒事件的同类 - 现前调解、自白、草覆盖。四种调解方法属于犯戒事件的异类 - 多数决、忆念调解、不痴调解、罪状裁决。
一种调解方法属于职责事件的同类 - 现前调解。六种调解方法属于职责事件的异类 - 多数决、忆念调解、不痴调解、自白、罪状裁决、草覆盖。
同类章节结束，第八章。
调解方法之间的共同章节
调解方法之间有共同的，调解方法之间有不共同的。可能调解方法之间是共同的，可能调解方法之间是不共同的。
怎样可能调解方法之间是共同的？怎样可能调解方法之间是不共同的？多数决与现前调解是共同的，与忆念调解、不痴调解、自白、罪状裁决、草覆盖是不共同的。
忆念调解与现前调解是共同的，与不痴调解、自白、罪状裁决、草覆盖、多数决是不共同的。
不痴调解与现前调解是共同的，与自白、罪状裁决、草覆盖、多数决、忆念调解是不共同的。
自白与现前调解是共同的，与罪状裁决、草覆盖、多数决、忆念调解、不痴调解是不共同的。
罪状裁决与现前调解是共同的，与草覆盖、多数决、忆念调解、不痴调解、自白是不共同的。
草覆盖与现前调解是共同的，与多数决、忆念调解、不痴调解、自白、罪状裁决是不共同的。这样可能调解方法之间是共同的；这样可能调解方法之间是不共同的。
调解方法之间的共同章节结束，第九章。
调解方法之间的同类章节
调解方法之间有同类的，调解方法之间有异类的。可能调解方法之间是同类的，可能调解方法之间是异类的。
怎样可能调解方法之间是同类的？怎样可能调解方法之间是异类的？多数决与现前调解是同类的，与忆念调解、不痴调解、自白、罪状裁决、草覆盖是异类的。
忆念调解与现前调解是同类的，与不痴调解、自白、罪状裁决、草覆盖、多数决是异类的。
不痴调解与现前调解是同类的，与自白、罪状裁决、草覆盖、多数决、忆念调解是异类的。
自白与现前调解是同类的，与罪状裁决、草覆盖、多数决、忆念调解、不痴调解是异类的。
罪状裁决与现前调解是同类的，与草覆盖、多数决、忆念调解、不痴调解、自白是异类的。
草覆盖与现前调解是同类的，与多数决、忆念调解、不痴调解、自白、罪状裁决是异类的。这样可能调解方法之间是同类的，这样可能调解方法之间是异类的。
调解方法之间的同类章节结束，第十章。
调解方法与现前调解章节

301. Samatho sammukhāvinayo, sammukhāvinayo samatho? Samatho yebhuyyasikā, yebhuyyasikā samatho? Samatho sativinayo , sativinayo samatho? Samatho amūḷhavinayo, amūḷhavinayo samatho? Samatho paṭiññātakaraṇaṃ, paṭiññātakaraṇaṃ samatho? Samatho tassapāpiyasikā, tassapāpiyasikā samatho? Samatho tiṇavatthārako, tiṇavatthārako samatho?

Yebhuyyasikā sativinayo amūḷhavinayo paṭiññātakaraṇaṃ tassapāpiyasikā tiṇavatthārako – ime samathā samathā, no sammukhāvinayo. Sammukhāvinayo samatho ceva sammukhāvinayo ca.

Sativinayo amūḷhavinayo paṭiññātakaraṇaṃ tassapāpiyasikā tiṇavatthārako sammukhāvinayo – ime samathā samathā, no yebhuyyasikā. Yebhuyyasikā samatho ceva yebhuyyasikā ca.

Amūḷhavinayo paṭiññātakaraṇaṃ tassapāpiyasikā tiṇavatthārako sammukhāvinayo yebhuyyasikā – ime samathā samathā, no sativinayo. Sativinayo samatho ceva sativinayo ca.

Paṭiññātakaraṇaṃ tassapāpiyasikā tiṇavatthārako sammukhāvinayo yebhuyyasikā sativinayo – ime samathā samathā, no amūḷhavinayo. Amūḷhavinayo samatho ceva amūḷhavinayo ca.

Tassapāpiyasikā tiṇavatthārako sammukhāvinayo yebhuyyasikā sativinayo amūḷhavinayo – ime samathā samathā, no paṭiññātakaraṇaṃ. Paṭiññātakaraṇaṃ samatho ceva paṭiññātakaraṇañca.

Tiṇavatthārako sammukhāvinayo yebhuyyasikā sativinayo amūḷhavinayo paṭiññātakaraṇaṃ – ime samathā samathā, no tassapāpiyasikā. Tassapāpiyasikā samatho ceva tassapāpiyasikā ca.

Sammukhāvinayo yebhuyyasikā sativinayo amūḷhavinayo paṭiññātakaraṇaṃ tassapāpiyasikā – ime samathā samathā, no tiṇavatthārako. Tiṇavatthārako samatho ceva tiṇavatthārako ca.

Samathasammukhāvinayavāro niṭṭhito ekādasamo.

12. Vinayavāro

302. Vinayo sammukhāvinayo, sammukhāvinayo vinayo? Vinayo yebhuyyasikā, yebhuyyasikā vinayo? Vinayo sativinayo, sativinayo vinayo? Vinayo amūḷhavinayo, amūḷhavinayo vinayo? Vinayo paṭiññātakaraṇaṃ, paṭiññātakaraṇaṃ vinayo? Vinayo tassapāpiyasikā, tassapāpiyasikā vinayo? Vinayo tiṇavatthārako, tiṇavatthārako vinayo?

Vinayo siyā sammukhāvinayo siyā na sammukhāvinayo. Sammukhāvinayo vinayo ceva sammukhāvinayo ca.

Vinayo siyā yebhuyyasikā, siyā na yebhuyyasikā. Yebhuyyasikā vinayo ceva yebhuyyasikā ca.

Vinayo siyā sativinayo, siyā na sativinayo. Sativinayo vinayo ceva sativinayo ca.

Vinayo siyā amūḷhavinayo, siyā na amūḷhavinayo. Amūḷhavinayo vinayo ceva amūḷhavinayo ca .

Vinayo siyā paṭiññātakaraṇaṃ, siyā na paṭiññātakaraṇaṃ. Paṭiññātakaraṇaṃ vinayo ceva paṭiññātakaraṇañca.

Vinayo siyā tassapāpiyasikā, siyā na tassapāpiyasikā. Tassapāpiyasikā vinayo ceva tassapāpiyasikā ca.

Vinayo siyā tiṇavatthārako, siyā na tiṇavatthārako. Tiṇavatthārako vinayo ceva tiṇavatthārako ca.

Vinayavāro niṭṭhito dvādasamo.

13. Kusalavāro



调解方法是现前调解吗？现前调解是调解方法吗？调解方法是多数决吗？多数决是调解方法吗？调解方法是忆念调解吗？忆念调解是调解方法吗？调解方法是不痴调解吗？不痴调解是调解方法吗？调解方法是自白吗？自白是调解方法吗？调解方法是罪状裁决吗？罪状裁决是调解方法吗？调解方法是草覆盖吗？草覆盖是调解方法吗？
多数决、忆念调解、不痴调解、自白、罪状裁决、草覆盖 - 这些是调解方法，不是现前调解。现前调解既是调解方法也是现前调解。
忆念调解、不痴调解、自白、罪状裁决、草覆盖、现前调解 - 这些是调解方法，不是多数决。多数决既是调解方法也是多数决。
不痴调解、自白、罪状裁决、草覆盖、现前调解、多数决 - 这些是调解方法，不是忆念调解。忆念调解既是调解方法也是忆念调解。
自白、罪状裁决、草覆盖、现前调解、多数决、忆念调解 - 这些是调解方法，不是不痴调解。不痴调解既是调解方法也是不痴调解。
罪状裁决、草覆盖、现前调解、多数决、忆念调解、不痴调解 - 这些是调解方法，不是自白。自白既是调解方法也是自白。
草覆盖、现前调解、多数决、忆念调解、不痴调解、自白 - 这些是调解方法，不是罪状裁决。罪状裁决既是调解方法也是罪状裁决。
现前调解、多数决、忆念调解、不痴调解、自白、罪状裁决 - 这些是调解方法，不是草覆盖。草覆盖既是调解方法也是草覆盖。
调解方法与现前调解章节结束，第十一章。
戒律章节
戒律是现前调解吗？现前调解是戒律吗？戒律是多数决吗？多数决是戒律吗？戒律是忆念调解吗？忆念调解是戒律吗？戒律是不痴调解吗？不痴调解是戒律吗？戒律是自白吗？自白是戒律吗？戒律是罪状裁决吗？罪状裁决是戒律吗？戒律是草覆盖吗？草覆盖是戒律吗？
戒律可能是现前调解，可能不是现前调解。现前调解既是戒律也是现前调解。
戒律可能是多数决，可能不是多数决。多数决既是戒律也是多数决。
戒律可能是忆念调解，可能不是忆念调解。忆念调解既是戒律也是忆念调解。
戒律可能是不痴调解，可能不是不痴调解。不痴调解既是戒律也是不痴调解。
戒律可能是自白，可能不是自白。自白既是戒律也是自白。
戒律可能是罪状裁决，可能不是罪状裁决。罪状裁决既是戒律也是罪状裁决。
戒律可能是草覆盖，可能不是草覆盖。草覆盖既是戒律也是草覆盖。
戒律章节结束，第十二章。
善法章节

303. Sammukhāvinayo kusalo akusalo abyākato? Yebhuyyasikā kusalā akusalā abyākatā? Sativinayo kusalo akusalo abyākato? Amūḷhavinayo kusalo akusalo abyākato? Paṭiññātakaraṇaṃ kusalaṃ akusalaṃ abyākataṃ? Tassapāpiyasikā kusalā akusalā abyākatā? Tiṇavatthārako kusalo akusalo abyākato?

Sammukhāvinayo siyā kusalo, siyā abyākato. Natthi sammukhāvinayo akusalo.

Yebhuyyasikā siyā kusalā, siyā akusalā, siyā abyākatā.

Sativinayo siyā kusalo, siyā akusalo, siyā abyākato.

Amūḷhavinayo siyā kusalo, siyā akusalo, siyā abyākato.

Paṭiññātakaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.

Tassapāpiyasikā siyā kusalā, siyā akusalā siyā abyākatā.

Tiṇavatthārako siyā kusalo, siyā akusalo, siyā abyākato.

Vivādādhikaraṇaṃ kusalaṃ akusalaṃ abyākataṃ. Anuvādādhikaraṇaṃ kusalaṃ akusalaṃ abyākataṃ. Āpattādhikaraṇaṃ kusalaṃ akusalaṃ abyākataṃ. Kiccādhikaraṇaṃ kusalaṃ akusalaṃ abyākataṃ.

Vivādādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.

Anuvādādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.

Āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ. Natthi āpattādhikaraṇaṃ kusalaṃ.

Kiccādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.

Kusalavāro niṭṭhito terasamo.

14. Yatthavāro, pucchāvāro

304. Yattha yebhuyyasikā labbhati, tattha sammukhāvinayo labbhati; yattha sammukhāvinayo labbhati, tattha yebhuyyasikā labbhati. Na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati.

Yattha sativinayo labbhati, tattha sammukhāvinayo labbhati; yattha sammukhāvinayo labbhati, tattha sativinayo labbhati. Na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati.

Yattha amūḷhavinayo labbhati, tattha sammukhāvinayo labbhati; yattha sammukhāvinayo labbhati, tattha amūḷhavinayo labbhati. Na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati.

Yattha paṭiññātakaraṇaṃ labbhati, tattha sammukhāvinayo labbhati; yattha sammukhāvinayo labbhati, tattha paṭiññātakaraṇaṃ labbhati. Na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati.

Yattha tassapāpiyasikā labbhati, tattha sammukhāvinayo labbhati; yattha sammukhāvinayo labbhati, tattha tassapāpiyasikā labbhati. Na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati.

Yattha tiṇavatthārako labbhati, tattha sammukhāvinayo labbhati; yattha sammukhāvinayo labbhati, tattha tiṇavatthārako labbhati. Na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati.

Yattha yebhuyyasikā tattha sammukhāvinayo; yattha sammukhāvinayo tattha yebhuyyasikā. Na tattha sativinayo, na tattha amūḷhavinayo, na tattha paṭiññātakaraṇaṃ, na tattha tassapāpiyasikā, na tattha tiṇavatthārako.

Yattha sativinayo tattha sammukhāvinayo; yattha sammukhāvinayo tattha sativinayo. Na tattha amūḷhavinayo, na tattha paṭiññātakaraṇaṃ, na tattha tassapāpiyasikā, na tattha tiṇavatthārako, na tattha yebhuyyasikā. Sammukhāvinayaṃ kātuna mūlaṃ…pe….

Yattha tiṇavatthārako tattha sammukhāvinayo; yattha sammukhāvinayo tattha tiṇavatthārako. Na tattha yebhuyyasikā, na tattha sativinayo, na tattha amūḷhavinayo, na tattha paṭiññātakaraṇaṃ, na tattha tassapāpiyasikā.

Cakkapeyyālaṃ.

Yatthavāro niṭṭhito cuddasamo.

15. Samathavāro, vissajjanāvāro



现前调解是善的、不善的还是无记的？多数决是善的、不善的还是无记的？忆念调解是善的、不善的还是无记的？不痴调解是善的、不善的还是无记的？自白是善的、不善的还是无记的？罪状裁决是善的、不善的还是无记的？草覆盖是善的、不善的还是无记的？
现前调解可能是善的，可能是无记的。现前调解不可能是不善的。
多数决可能是善的，可能是不善的，可能是无记的。
忆念调解可能是善的，可能是不善的，可能是无记的。
不痴调解可能是善的，可能是不善的，可能是无记的。
自白可能是善的，可能是不善的，可能是无记的。
罪状裁决可能是善的，可能是不善的，可能是无记的。
草覆盖可能是善的，可能是不善的，可能是无记的。
争论事件是善的、不善的还是无记的？指责事件是善的、不善的还是无记的？犯戒事件是善的、不善的还是无记的？职责事件是善的、不善的还是无记的？
争论事件可能是善的，可能是不善的，可能是无记的。
指责事件可能是善的，可能是不善的，可能是无记的。
犯戒事件可能是不善的，可能是无记的。犯戒事件不可能是善的。
职责事件可能是善的，可能是不善的，可能是无记的。
善法章节结束，第十三章。
何处章节，问题章节
哪里可以使用多数决，那里就可以使用现前调解；哪里可以使用现前调解，那里就可以使用多数决。那里不能使用忆念调解，不能使用不痴调解，不能使用自白，不能使用罪状裁决，不能使用草覆盖。
哪里可以使用忆念调解，那里就可以使用现前调解；哪里可以使用现前调解，那里就可以使用忆念调解。那里不能使用不痴调解，不能使用自白，不能使用罪状裁决，不能使用草覆盖，不能使用多数决。
哪里可以使用不痴调解，那里就可以使用现前调解；哪里可以使用现前调解，那里就可以使用不痴调解。那里不能使用自白，不能使用罪状裁决，不能使用草覆盖，不能使用多数决，不能使用忆念调解。
哪里可以使用自白，那里就可以使用现前调解；哪里可以使用现前调解，那里就可以使用自白。那里不能使用罪状裁决，不能使用草覆盖，不能使用多数决，不能使用忆念调解，不能使用不痴调解。
哪里可以使用罪状裁决，那里就可以使用现前调解；哪里可以使用现前调解，那里就可以使用罪状裁决。那里不能使用草覆盖，不能使用多数决，不能使用忆念调解，不能使用不痴调解，不能使用自白。
哪里可以使用草覆盖，那里就可以使用现前调解；哪里可以使用现前调解，那里就可以使用草覆盖。那里不能使用多数决，不能使用忆念调解，不能使用不痴调解，不能使用自白，不能使用罪状裁决。
哪里有多数决，那里就有现前调解；哪里有现前调解，那里就有多数决。那里没有忆念调解，没有不痴调解，没有自白，没有罪状裁决，没有草覆盖。
哪里有忆念调解，那里就有现前调解；哪里有现前调解，那里就有忆念调解。那里没有不痴调解，没有自白，没有罪状裁决，没有草覆盖，没有多数决。以现前调解为根本...
哪里有草覆盖，那里就有现前调解；哪里有现前调解，那里就有草覆盖。那里没有多数决，没有忆念调解，没有不痴调解，没有自白，没有罪状裁决。
轮转重复。
何处章节结束，第十四章。
调解章节，解答章节

305. Yasmiṃ samaye sammukhāvinayena ca yebhuyyasikāya ca adhikaraṇaṃ vūpasammati, yattha yebhuyyasikā labbhati tattha sammukhāvinayo labbhati, yattha sammukhāvinayo labbhati tattha yebhuyyasikā labbhati. Na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati.

Yasmiṃ samaye sammukhāvinayena ca sativinayena ca adhikaraṇaṃ vūpasammati, yattha sativinayo labbhati tattha sammukhāvinayo labbhati, yattha sammukhāvinayo labbhati tattha sativinayo labbhati. Na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati.

Yasmiṃ samaye sammukhāvinayena ca amūḷhavinayena ca adhikaraṇaṃ vūpasammati, yattha amūḷhavinayo labbhati tattha sammukhāvinayo labbhati, yattha sammukhāvinayo labbhati tattha amūḷhavinayo labbhati. Na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati.

Yasmiṃ samaye sammukhāvinayena ca paṭiññātakaraṇena ca adhikaraṇaṃ vūpasammati, yattha paṭiññātakaraṇaṃ labbhati tattha sammukhāvinayo labbhati, yattha sammukhāvinayo labbhati tattha paṭiññātakaraṇaṃ labbhati. Na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati.

Yasmiṃ samaye sammukhāvinayena ca tassapāpiyasikāya ca adhikaraṇaṃ vūpasammati, yattha tassapāpiyasikā labbhati tattha sammukhāvinayo labbhati, yattha sammukhāvinayo labbhati tattha tassapāpiyasikā labbhati. Na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati.

Yasmiṃ samaye sammukhāvinayena ca tiṇavatthārakena ca adhikaraṇaṃ vūpasammati, yattha tiṇavatthārako labbhati tattha sammukhāvinayo labbhati, yattha sammukhāvinayo labbhati tattha tiṇavatthārako labbhati. Na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati.

Samathavāro niṭṭhito pannarasamo.

16. Saṃsaṭṭhavāro

306. Adhikaraṇanti vā samathāti vā ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā? Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā [vinibbhujjitvā vinibbhujjitvā (ka.), ṭīkāyaṃ ekapadameva dissati] nānākaraṇaṃ paññāpetunti?

Adhikaraṇanti vā samathāti vā ime dhammā visaṃsaṭṭhā, no saṃsaṭṭhā. Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetunti. So – ‘‘mā heva’’ntissa vacanīyo. Adhikaraṇanti vā samathāti vā ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. No ca labbhā [na ca labbhā (ka.)] imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ. Taṃ kissa hetu? Nanu vuttaṃ bhagavatā – ‘‘cattārimāni, bhikkhave, adhikaraṇāni, satta samathā. Adhikaraṇā samathehi sammanti, samathā adhikaraṇehi sammanti. Evaṃ, ime dhammā saṃsaṭṭhā no visaṃsaṭṭhā; no ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti.

Saṃsaṭṭhavāro niṭṭhito soḷasamo.

17. Sammativāro



当用现前调解和多数决平息争端时,哪里可以使用多数决,那里就可以使用现前调解;哪里可以使用现前调解,那里就可以使用多数决。那里不能使用忆念调解,不能使用不痴调解,不能使用自白,不能使用罪状裁决,不能使用草覆盖。
当用现前调解和忆念调解平息争端时,哪里可以使用忆念调解,那里就可以使用现前调解;哪里可以使用现前调解,那里就可以使用忆念调解。那里不能使用不痴调解,不能使用自白,不能使用罪状裁决,不能使用草覆盖,不能使用多数决。
当用现前调解和不痴调解平息争端时,哪里可以使用不痴调解,那里就可以使用现前调解;哪里可以使用现前调解,那里就可以使用不痴调解。那里不能使用自白,不能使用罪状裁决,不能使用草覆盖,不能使用多数决,不能使用忆念调解。
当用现前调解和自白平息争端时,哪里可以使用自白,那里就可以使用现前调解;哪里可以使用现前调解,那里就可以使用自白。那里不能使用罪状裁决,不能使用草覆盖,不能使用多数决,不能使用忆念调解,不能使用不痴调解。
当用现前调解和罪状裁决平息争端时,哪里可以使用罪状裁决,那里就可以使用现前调解;哪里可以使用现前调解,那里就可以使用罪状裁决。那里不能使用草覆盖,不能使用多数决,不能使用忆念调解,不能使用不痴调解,不能使用自白。
当用现前调解和草覆盖平息争端时,哪里可以使用草覆盖,那里就可以使用现前调解;哪里可以使用现前调解,那里就可以使用草覆盖。那里不能使用多数决,不能使用忆念调解,不能使用不痴调解,不能使用自白,不能使用罪状裁决。
调解章节结束,第十五章。
混合章节
争端和调解方法这些法是混合的还是分离的?是否可以把这些法分开来解释其差异?
争端和调解方法这些法是分离的,不是混合的。可以把这些法分开来解释其差异。不应该这样说。争端和调解方法这些法是混合的,不是分离的。不能把这些法分开来解释其差异。为什么?世尊不是说过:"比丘们,有四种争端,七种调解方法。争端由调解方法平息,调解方法由争端平息。因此,这些法是混合的,不是分离的;不能把这些法分开来解释其差异。"
混合章节结束,第十六章。
同意章节

307. Vivādādhikaraṇaṃ katihi samathehi sammati? Anuvādādhikaraṇaṃ katihi samathehi sammati? Āpattādhikaraṇaṃ katihi samathehi sammati? Kiccādhikaraṇaṃ katihi samathehi sammati?

[cūḷava. 228, 236 ādayo] Vivādādhikaraṇaṃ dvīhi samathehi sammati – sammukhāvinayena ca yebhuyyasikāya ca.

[cūḷava. 228, 236 ādayo] Anuvādādhikaraṇaṃ catūhi samathehi sammati – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.

[cūḷava. 239, 242 ādayo] Āpattādhikaraṇaṃ tīhi samathehi sammati – sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca.

[cūḷava. 239, 242 ādayo] Kiccādhikaraṇaṃ ekena samathena sammati – sammukhāvinayena.

Vivādādhikaraṇañca anuvādādhikaraṇañca katihi samathehi sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca pañcahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.

Vivādādhikaraṇañca āpattādhikaraṇañca katihi samathehi sammanti? Vivādādhikaraṇañca āpattādhikaraṇañca catūhi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca paṭiññātakaraṇena ca tiṇavatthārakena ca.

Vivādādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Vivādādhikaraṇañca kiccādhikaraṇañca dvīhi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca.

Anuvādādhikaraṇañca āpattādhikaraṇañca katihi samathehi sammanti? Anuvādādhikaraṇañca āpattādhikaraṇañca chahi samathehi sammanti – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.

Anuvādādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Anuvādādhikaraṇañca kiccādhikaraṇañca catūhi samathehi sammanti – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.

Āpattādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Āpattādhikaraṇañca kiccādhikaraṇañca tīhi samathehi sammanti – sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca.

Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca katihi samathehi sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca sattahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.

Vivādādhikaraṇañca anuvādādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca kiccādhikaraṇañca pañcahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.

Anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca chahi samathehi sammanti – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.

Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca sattahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.

Sammativāro niṭṭhito sattarasamo.

18. Sammanti na sammantivāro



争论事件由几种调解方法平息？指责事件由几种调解方法平息？犯戒事件由几种调解方法平息？职责事件由几种调解方法平息？
争论事件由两种调解方法平息 - 现前调解和多数决。
指责事件由四种调解方法平息 - 现前调解、忆念调解、不痴调解和罪状裁决。
犯戒事件由三种调解方法平息 - 现前调解、自白和草覆盖。
职责事件由一种调解方法平息 - 现前调解。
争论事件和指责事件由几种调解方法平息？争论事件和指责事件由五种调解方法平息 - 现前调解、多数决、忆念调解、不痴调解和罪状裁决。
争论事件和犯戒事件由几种调解方法平息？争论事件和犯戒事件由四种调解方法平息 - 现前调解、多数决、自白和草覆盖。
争论事件和职责事件由几种调解方法平息？争论事件和职责事件由两种调解方法平息 - 现前调解和多数决。
指责事件和犯戒事件由几种调解方法平息？指责事件和犯戒事件由六种调解方法平息 - 现前调解、忆念调解、不痴调解、自白、罪状裁决和草覆盖。
指责事件和职责事件由几种调解方法平息？指责事件和职责事件由四种调解方法平息 - 现前调解、忆念调解、不痴调解和罪状裁决。
犯戒事件和职责事件由几种调解方法平息？犯戒事件和职责事件由三种调解方法平息 - 现前调解、自白和草覆盖。
争论事件、指责事件和犯戒事件由几种调解方法平息？争论事件、指责事件和犯戒事件由七种调解方法平息 - 现前调解、多数决、忆念调解、不痴调解、自白、罪状裁决和草覆盖。
争论事件、指责事件和职责事件由几种调解方法平息？争论事件、指责事件和职责事件由五种调解方法平息 - 现前调解、多数决、忆念调解、不痴调解和罪状裁决。
指责事件、犯戒事件和职责事件由几种调解方法平息？指责事件、犯戒事件和职责事件由六种调解方法平息 - 现前调解、忆念调解、不痴调解、自白、罪状裁决和草覆盖。
争论事件、指责事件、犯戒事件和职责事件由几种调解方法平息？争论事件、指责事件、犯戒事件和职责事件由七种调解方法平息 - 现前调解、多数决、忆念调解、不痴调解、自白、罪状裁决和草覆盖。
同意章节结束，第十七章。
平息与不平息章节

308. Vivādādhikaraṇaṃ katihi samathehi sammati, katihi samathehi na sammati? Anuvādādhikaraṇaṃ katihi samathehi sammati, katihi samathehi na sammati? Āpattādhikaraṇaṃ katihi samathehi sammati, katihi samathehi na sammati? Kiccādhikaraṇaṃ katihi samathehi sammati, katihi samathehi na sammati?

Vivādādhikaraṇaṃ dvīhi samathehi sammati – sammukhāvinayena ca yebhuyyasikāya ca. Pañcahi samathehi na sammati – sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.

Anuvādādhikaraṇaṃ catūhi samathehi sammati – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Tīhi samathehi na sammati – yebhuyyasikāya ca paṭiññātakaraṇena ca tiṇavatthārakena ca.

[cūḷava. 239] Āpattādhikaraṇaṃ tīhi samathehi sammati – sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca. Catūhi samathehi na sammati – yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.

Kiccādhikaraṇaṃ ekena samathena sammati – sammukhāvinayena. Chahi samathehi na sammati – yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.

Vivādādhikaraṇañca anuvādādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca pañcahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Dvīhi samathehi na sammanti – paṭiññātakaraṇena ca tiṇavatthārakena ca.

Vivādādhikaraṇañca āpattādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Vivādādhikaraṇañca āpattādhikaraṇañca catūhi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca paṭiññātakaraṇena ca tiṇavatthārakena ca. Tīhi samathehi na sammanti – sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.

Vivādādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Vivādādhikaraṇañca kiccādhikaraṇañca dvīhi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca. Pañcahi samathehi na sammanti – sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.

Anuvādādhikaraṇañca āpattādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Anuvādādhikaraṇañca āpattādhikaraṇañca chahi samathehi sammanti – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca. Ekena samathena na sammanti – yebhuyyasikāya.

Anuvādādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Anuvādādhikaraṇañca kiccādhikaraṇañca catūhi samathehi sammanti – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikā ca. Tīhi samathehi na sammanti – yebhuyyasikāya ca paṭiññātakaraṇena ca tiṇavatthārakena ca.

Āpattādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Āpattādhikaraṇañca kiccādhikaraṇañca tīhi samathehi sammanti – sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca . Catūhi samathehi na sammanti – yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.

Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca sattahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.


争论事件由几种调解方法平息,由几种调解方法不平息?指责事件由几种调解方法平息,由几种调解方法不平息?犯戒事件由几种调解方法平息,由几种调解方法不平息?职责事件由几种调解方法平息,由几种调解方法不平息?
争论事件由两种调解方法平息 - 现前调解和多数决。由五种调解方法不平息 - 忆念调解、不痴调解、自白、罪状裁决和草覆盖。
指责事件由四种调解方法平息 - 现前调解、忆念调解、不痴调解和罪状裁决。由三种调解方法不平息 - 多数决、自白和草覆盖。
犯戒事件由三种调解方法平息 - 现前调解、自白和草覆盖。由四种调解方法不平息 - 多数决、忆念调解、不痴调解和罪状裁决。
职责事件由一种调解方法平息 - 现前调解。由六种调解方法不平息 - 多数决、忆念调解、不痴调解、自白、罪状裁决和草覆盖。
争论事件和指责事件由几种调解方法平息?由几种调解方法不平息?争论事件和指责事件由五种调解方法平息 - 现前调解、多数决、忆念调解、不痴调解和罪状裁决。由两种调解方法不平息 - 自白和草覆盖。
争论事件和犯戒事件由几种调解方法平息?由几种调解方法不平息?争论事件和犯戒事件由四种调解方法平息 - 现前调解、多数决、自白和草覆盖。由三种调解方法不平息 - 忆念调解、不痴调解和罪状裁决。
争论事件和职责事件由几种调解方法平息?由几种调解方法不平息?争论事件和职责事件由两种调解方法平息 - 现前调解和多数决。由五种调解方法不平息 - 忆念调解、不痴调解、自白、罪状裁决和草覆盖。
指责事件和犯戒事件由几种调解方法平息?由几种调解方法不平息?指责事件和犯戒事件由六种调解方法平息 - 现前调解、忆念调解、不痴调解、自白、罪状裁决和草覆盖。由一种调解方法不平息 - 多数决。
指责事件和职责事件由几种调解方法平息?由几种调解方法不平息?指责事件和职责事件由四种调解方法平息 - 现前调解、忆念调解、不痴调解和罪状裁决。由三种调解方法不平息 - 多数决、自白和草覆盖。
犯戒事件和职责事件由几种调解方法平息?由几种调解方法不平息?犯戒事件和职责事件由三种调解方法平息 - 现前调解、自白和草覆盖。由四种调解方法不平息 - 多数决、忆念调解、不痴调解和罪状裁决。
争论事件、指责事件和犯戒事件由几种调解方法平息?由几种调解方法不平息?争论事件、指责事件和犯戒事件由七种调解方法平息 - 现前调解、多数决、忆念调解、不痴调解、自白、罪状裁决和草覆盖。


Vivādādhikaraṇañca anuvādādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca kiccādhikaraṇañca pañcahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Dvīhi samathehi na sammanti – paṭiññātakaraṇena ca tiṇavatthārakena ca.

Anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca chahi samathehi sammanti – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca. Ekena samathena na sammanti – yebhuyyasikāya.

Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca sattahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.

Sammanti na sammantivāro niṭṭhito aṭṭhārasamo.

19. Samathādhikaraṇavāro

309. Samathā samathehi sammanti? Samathā adhikaraṇehi sammanti? Adhikaraṇā samathehi sammanti? Adhikaraṇā adhikaraṇehi sammanti?

Siyā samathā samathehi sammanti, siyā samathā samathehi na sammanti. Siyā samathā adhikaraṇehi sammanti, siyā samathā adhikaraṇehi na sammanti. Siyā adhikaraṇā samathehi sammanti, siyā adhikaraṇā samathehi na sammanti. Siyā adhikaraṇā adhikaraṇehi sammanti, siyā adhikaraṇā adhikaraṇehi na sammanti.

310. Kathaṃ siyā samathā samathehi sammanti, kathaṃ siyā samathā samathehi na sammanti? Yebhuyyasikā sammukhāvinayena sammati; sativinayena na sammati, amūḷhavinayena na sammati, paṭiññātakaraṇena na sammati, tassapāpiyasikāya na sammati, tiṇavatthārakena na sammati.

Sativinayo sammukhāvinayena sammati; amūḷhavinayena na sammati, paṭiññātakaraṇena na sammāti, tassapāpiyasikāya na sammati, tiṇavatthārakena na sammati, yebhuyyasikāya na sammati.

Amūḷhavinayo sammukhāvinayena sammati; paṭiññātakaraṇena na sammati, tassapāpiyasikāya na sammati, tiṇavatthārakena na sammati, yebhuyyasikāya na sammati, sativinayena na sammati.

Paṭiññātakaraṇaṃ sammukhāvinayena sammati; tassapāpiyasikāya na sammati, tiṇavatthārakena na sammati, yebhuyyasikāya na sammati, sativinayena na sammati, amūḷhavinayena na sammati.

Tassapāpiyasikā sammukhāvinayena sammati; tiṇavatthārakena na sammati, yebhuyyasikāya na sammati, sativinayena na sammati, amūḷhavinayena na sammati, paṭiññātakaraṇena na sammati.

Tiṇavatthārako sammukhāvinayena sammati; yebhuyyasikāya na sammati, sativinayena na sammati, amūḷhavinayena na sammati, paṭiññātakaraṇena na sammati, tassapāpiyasikāya na sammati. Evaṃ siyā samathā samathehi sammanti. Evaṃ siyā samathā samathehi na sammanti.



争论事件、指责事件和职责事件由几种调解方法平息?由几种调解方法不平息?争论事件、指责事件和职责事件由五种调解方法平息 - 现前调解、多数决、忆念调解、不痴调解和罪状裁决。由两种调解方法不平息 - 自白和草覆盖。
指责事件、犯戒事件和职责事件由几种调解方法平息?由几种调解方法不平息?指责事件、犯戒事件和职责事件由六种调解方法平息 - 现前调解、忆念调解、不痴调解、自白、罪状裁决和草覆盖。由一种调解方法不平息 - 多数决。
争论事件、指责事件、犯戒事件和职责事件由几种调解方法平息?由几种调解方法不平息?争论事件、指责事件、犯戒事件和职责事件由七种调解方法平息 - 现前调解、多数决、忆念调解、不痴调解、自白、罪状裁决和草覆盖。
平息与不平息章节结束,第十八章。
调解方法与争端章节
调解方法由调解方法平息吗?调解方法由争端平息吗?争端由调解方法平息吗?争端由争端平息吗?
可能调解方法由调解方法平息,可能调解方法不由调解方法平息。可能调解方法由争端平息,可能调解方法不由争端平息。可能争端由调解方法平息,可能争端不由调解方法平息。可能争端由争端平息,可能争端不由争端平息。
怎样可能调解方法由调解方法平息,怎样可能调解方法不由调解方法平息?多数决由现前调解平息;不由忆念调解平息,不由不痴调解平息,不由自白平息,不由罪状裁决平息,不由草覆盖平息。
忆念调解由现前调解平息;不由不痴调解平息,不由自白平息,不由罪状裁决平息,不由草覆盖平息,不由多数决平息。
不痴调解由现前调解平息;不由自白平息,不由罪状裁决平息,不由草覆盖平息,不由多数决平息,不由忆念调解平息。
自白由现前调解平息;不由罪状裁决平息,不由草覆盖平息,不由多数决平息,不由忆念调解平息,不由不痴调解平息。
罪状裁决由现前调解平息;不由草覆盖平息,不由多数决平息,不由忆念调解平息,不由不痴调解平息,不由自白平息。
草覆盖由现前调解平息;不由多数决平息,不由忆念调解平息,不由不痴调解平息,不由自白平息,不由罪状裁决平息。这样可能调解方法由调解方法平息。这样可能调解方法不由调解方法平息。

311. Kathaṃ siyā samathā adhikaraṇehi sammanti, kathaṃ siyā samathā adhikaraṇehi na sammanti? Sammukhāvinayo vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.

Yebhuyyasikā vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.

Sativinayo vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.

Amūḷhavinayo vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.

Paṭiññātakaraṇaṃ vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.

Tassapāpiyasikā vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.

Tiṇavatthārako vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati. Evaṃ siyā samathā adhikaraṇehi sammanti. Evaṃ siyā samathā adhikaraṇehi na sammanti.

312. Kathaṃ siyā adhikaraṇā samathehi sammanti, kathaṃ siyā adhikaraṇā samathehi na sammanti? Vivādādhikaraṇaṃ sammukhāvinayena ca yebhuyyasikāya ca sammati; sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca na sammati.

Anuvādādhikaraṇaṃ sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca sammati; yebhuyyasikāya ca paṭiññātakaraṇena ca tiṇavatthārakena ca na sammati.

Āpattādhikaraṇaṃ sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca sammati; yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca na sammati.

Kiccādhikaraṇaṃ sammukhāvinayena sammati ; yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya tiṇavatthārakena ca na sammati. Evaṃ siyā adhikaraṇā samathehi sammanti. Evaṃ siyā adhikaraṇā samathehi na sammanti.

313. Kathaṃ siyā adhikaraṇā adhikaraṇehi sammanti? Kathaṃ siyā adhikaraṇā adhikaraṇehi na sammanti? Vivādādhikaraṇaṃ vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.

Anuvādādhikaraṇaṃ vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.

Āpattādhikaraṇaṃ vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.

Kiccādhikaraṇaṃ vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati. Evaṃ siyā adhikaraṇā adhikaraṇehi sammanti. Evaṃ siyā adhikaraṇā adhikaraṇehi na sammanti.

Chāpi samathā cattāropi adhikaraṇā sammukhāvinayena sammanti; sammukhāvinayo na kenaci sammati.

Samathādhikaraṇavāro niṭṭhito ekūnavīsatimo.

20. Samuṭṭhāpanavāro



怎样可能调解方法由争端平息,怎样可能调解方法不由争端平息?现前调解不由争论事件平息,不由指责事件平息,不由犯戒事件平息;由职责事件平息。
多数决不由争论事件平息,不由指责事件平息,不由犯戒事件平息;由职责事件平息。
忆念调解不由争论事件平息,不由指责事件平息,不由犯戒事件平息;由职责事件平息。
不痴调解不由争论事件平息,不由指责事件平息,不由犯戒事件平息;由职责事件平息。
自白不由争论事件平息,不由指责事件平息,不由犯戒事件平息;由职责事件平息。
罪状裁决不由争论事件平息,不由指责事件平息,不由犯戒事件平息;由职责事件平息。
草覆盖不由争论事件平息,不由指责事件平息,不由犯戒事件平息;由职责事件平息。这样可能调解方法由争端平息。这样可能调解方法不由争端平息。
怎样可能争端由调解方法平息,怎样可能争端不由调解方法平息?争论事件由现前调解和多数决平息;不由忆念调解、不痴调解、自白、罪状裁决和草覆盖平息。
指责事件由现前调解、忆念调解、不痴调解和罪状裁决平息;不由多数决、自白和草覆盖平息。
犯戒事件由现前调解、自白和草覆盖平息;不由多数决、忆念调解、不痴调解和罪状裁决平息。
职责事件由现前调解平息;不由多数决、忆念调解、不痴调解、自白、罪状裁决和草覆盖平息。这样可能争端由调解方法平息。这样可能争端不由调解方法平息。
怎样可能争端由争端平息?怎样可能争端不由争端平息?争论事件不由争论事件平息,不由指责事件平息,不由犯戒事件平息;由职责事件平息。
指责事件不由争论事件平息,不由指责事件平息,不由犯戒事件平息;由职责事件平息。
犯戒事件不由争论事件平息,不由指责事件平息,不由犯戒事件平息;由职责事件平息。
职责事件不由争论事件平息,不由指责事件平息,不由犯戒事件平息;由职责事件平息。这样可能争端由争端平息。这样可能争端不由争端平息。
六种调解方法和四种争端都由现前调解平息;现前调解不由任何方法平息。
调解方法与争端章节结束,第十九章。
引起章节

314. Vivādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ samuṭṭhāpeti? Vivādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ na katamaṃ adhikaraṇaṃ samuṭṭhāpeti; apica, vivādādhikaraṇapaccayā cattāro adhikaraṇā jāyanti. Yathā kathaṃ viya? [cūḷava. 215; pari. 348 ādayo] Idha bhikkhū vivadanti – ‘‘dhammoti vā, adhammoti vā, vinayoti vā, avinayoti vā, abhāsitaṃ alapitaṃ tathāgatenāti vā, bhāsitaṃ lapitaṃ tathāgatenāti vā, anāciṇṇaṃ tathāgatenāti vā, āciṇṇaṃ tathāgatenāti vā, apaññattaṃ tathāgatenāti vā, paññattaṃ 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 medhakaṃ [medhagaṃ (ka.)], idaṃ vuccati vivādādhikaraṇaṃ. Vivādādhikaraṇe saṅgho vivadati. Vivādādhikaraṇaṃ vivadamāno anuvadati. Anuvādādhikaraṇaṃ anuvadamāno āpattiṃ āpajjati āpattādhikaraṇaṃ. Tāya āpattiyā saṅgho kammaṃ karoti kiccādhikaraṇaṃ. Evaṃ vivādādhikaraṇapaccayā cattāro adhikaraṇā jāyanti.

315. Anuvādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ samuṭṭhāpeti? Anuvādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ na katamaṃ adhikaraṇaṃ samuṭṭhāpeti; apica, anuvādādhikaraṇapaccayā cattāro adhikaraṇā jāyanti. Yathā kathaṃ viya? [cūḷava. 215; pari. 348 ādayo] Idha bhikkhū bhikkhuṃ anuvadanti sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā. Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṃ, idaṃ vuccati anuvādādhikaraṇaṃ. Anuvādādhikaraṇe saṅgho vivadati. Vivādādhikaraṇaṃ vivadamāno anuvadati. Anuvādādhikaraṇaṃ anuvadamāno āpattiṃ āpajjati āpattādhikaraṇaṃ. Tāya āpattiyā saṅgho kammaṃ karoti kiccādhikaraṇaṃ. Evaṃ anuvādādhikaraṇapaccayā cattāro adhikaraṇā jāyanti.

316. Āpattādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ samuṭṭhāpeti? Āpattādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ na katamaṃ adhikaraṇaṃ samuṭṭhāpeti; apica, āpattādhikaraṇapaccayā cattāro adhikaraṇā jāyanti. Yathā kathaṃ viya? Pañcapi āpattikkhandhā āpattādhikaraṇaṃ, sattapi āpattikkhandhā āpattādhikaraṇaṃ, idaṃ vuccati āpattādhikaraṇaṃ. Āpattādhikaraṇe saṅgho vivadati. Vivādādhikaraṇaṃ vivadamāno anuvadati. Anuvādādhikaraṇaṃ anuvadamāno āpattiṃ āpajjati āpattādhikaraṇaṃ. Tāya āpattiyā saṅgho kammaṃ karoti kiccādhikaraṇaṃ. Evaṃ āpattādhikaraṇapaccayā cattāro adhikaraṇā jāyanti.

317. Kiccādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ samuṭṭhāpeti ? Kiccādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ na katamaṃ adhikaraṇaṃ samuṭṭhāpeti, apica kiccādhikaraṇapaccayā cattāro adhikaraṇā jāyanti. Yathā kathaṃ viya? Yā saṅghassa kiccayatā karaṇīyatā apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakammaṃ, idaṃ vuccati kiccādhikaraṇaṃ. Kiccādhikaraṇe saṅgho vivadati. Vivādādhikaraṇaṃ vivadamāno anuvadati. Anuvādādhikaraṇaṃ anuvadamāno āpattiṃ āpajjati āpattādhikaraṇaṃ. Tāya āpattiyā saṅgho kammaṃ karoti kiccādhikaraṇaṃ. Evaṃ kiccādhikaraṇapaccayā cattāro adhikaraṇā jāyanti.

Samuṭṭhāpanavāro niṭṭhito vīsatimo.

21. Bhajativāro




这是对原文的完整直译:
争论事在四种事件中引起哪一种事件?争论事在四种事件中不引起任何一种事件;但是,由于争论事的缘故,四种事件产生。怎样呢?比如说,这里比丘们争论:"这是法或非法,这是律或非律,这是如来所未说未讲或已说已讲,这是如来所未行或已行,这是如来所未制定或已制定,这是犯戒或非犯戒,这是轻罪或重罪,这是有余罪或无余罪,这是粗重罪或非粗重罪。"其中的争吵、争执、不和、争论、意见分歧、持不同意见、反对、辩论、挑衅,这被称为争论事。在争论事中,僧团争论。争论争论事时就会指责。指责指责事时就会犯戒,成为犯戒事。僧团因那犯戒而作羯磨,成为作事。如此,由于争论事的缘故,四种事件产生。
指责事在四种事件中引起哪一种事件?指责事在四种事件中不引起任何一种事件;但是,由于指责事的缘故,四种事件产生。怎样呢?比如说,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、诽谤、中伤、攻击、煽动,这被称为指责事。在指责事中,僧团争论。争论争论事时就会指责。指责指责事时就会犯戒,成为犯戒事。僧团因那犯戒而作羯磨,成为作事。如此,由于指责事的缘故,四种事件产生。
犯戒事在四种事件中引起哪一种事件?犯戒事在四种事件中不引起任何一种事件;但是,由于犯戒事的缘故,四种事件产生。怎样呢?五种罪聚是犯戒事,七种罪聚是犯戒事,这被称为犯戒事。在犯戒事中,僧团争论。争论争论事时就会指责。指责指责事时就会犯戒,成为犯戒事。僧团因那犯戒而作羯磨,成为作事。如此,由于犯戒事的缘故,四种事件产生。
作事在四种事件中引起哪一种事件?作事在四种事件中不引起任何一种事件;但是,由于作事的缘故,四种事件产生。怎样呢?僧团的应作、应办、告白羯磨、单白羯磨、白二羯磨、白四羯磨,这被称为作事。在作事中,僧团争论。争论争论事时就会指责。指责指责事时就会犯戒,成为犯戒事。僧团因那犯戒而作羯磨,成为作事。如此,由于作事的缘故,四种事件产生。
引起品第二十结束。
分配品

318. Vivādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ bhajati? Katamaṃ adhikaraṇaṃ upanissitaṃ? Katamaṃ adhikaraṇaṃ pariyāpannaṃ? Katamena adhikaraṇena saṅgahitaṃ?

Anuvādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ bhajati? Katamaṃ adhikaraṇaṃ upanissitaṃ? Katamaṃ adhikaraṇaṃ pariyāpannaṃ? Katamena adhikaraṇena saṅgahitaṃ?

Āpattādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ bhajati? Katamaṃ adhikaraṇaṃ upanissitaṃ? Katamaṃ adhikaraṇaṃ pariyāpannaṃ? Katamena adhikaraṇena saṅgahitaṃ?

Kiccādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ bhajati? Katamaṃ adhikaraṇaṃ upanissitaṃ? Katamaṃ adhikaraṇaṃ pariyāpannaṃ? Katamena adhikaraṇena saṅgahitaṃ?

Vivādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ vivādādhikaraṇaṃ bhajati, vivādādhikaraṇaṃ upanissitaṃ, vivādādhikaraṇaṃ pariyāpannaṃ, vivādādhikaraṇena saṅgahitaṃ.

Anuvādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ anuvādādhikaraṇaṃ bhajati, anuvādādhikaraṇaṃ upanissitaṃ, anuvādādhikaraṇaṃ pariyāpannaṃ, anuvādādhikaraṇena saṅgahitaṃ.

Āpattādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ āpattādhikaraṇaṃ bhajati, āpattādhikaraṇaṃ upanissitaṃ, āpattādhikaraṇaṃ pariyāpannaṃ, āpattādhikaraṇena saṅgahitaṃ.

Kiccādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ kiccādhikaraṇaṃ bhajati, kiccādhikaraṇaṃ upanissitaṃ, kiccādhikaraṇaṃ pariyāpannaṃ, kiccādhikaraṇena saṅgahitaṃ.



这是对原文的完整直译:
争论事在四种事件中属于哪一种事件?依靠哪一种事件?包含在哪一种事件中?被哪一种事件所摄?
指责事在四种事件中属于哪一种事件?依靠哪一种事件?包含在哪一种事件中?被哪一种事件所摄?
犯戒事在四种事件中属于哪一种事件?依靠哪一种事件?包含在哪一种事件中?被哪一种事件所摄?
作事在四种事件中属于哪一种事件?依靠哪一种事件?包含在哪一种事件中?被哪一种事件所摄?
争论事在四种事件中属于争论事,依靠争论事,包含在争论事中,被争论事所摄。
指责事在四种事件中属于指责事,依靠指责事,包含在指责事中,被指责事所摄。
犯戒事在四种事件中属于犯戒事,依靠犯戒事,包含在犯戒事中,被犯戒事所摄。
作事在四种事件中属于作事,依靠作事,包含在作事中,被作事所摄。

319. Vivādādhikaraṇaṃ sattannaṃ samathānaṃ kati samathe bhajati, kati samathe upanissitaṃ, kati samathe pariyāpannaṃ, katihi samathehi saṅgahitaṃ, katihi samathehi sammati?

Anuvādādhikaraṇaṃ sattannaṃ samathānaṃ kati samathe bhajati, kati samathe upanissitaṃ, kati samathe pariyāpannaṃ, katihi samathehi saṅgahitaṃ, katihi samathehi sammati?

Āpattādhikaraṇaṃ sattannaṃ samathānaṃ kati samathe bhajati, kati samathe upanissitaṃ, kati samathe pariyāpannaṃ, katihi samathehi saṅgahitaṃ, katihi samathehi sammati?

Kiccādhikaraṇaṃ sattannaṃ samathānaṃ kati samathe bhajati, kati samathe upanissitaṃ, kati samathe pariyāpannaṃ, katihi samathehi saṅgahitaṃ, katihi samathehi sammati?

Vivādādhikaraṇaṃ sattannaṃ samathānaṃ dve samathe bhajati, dve samathe upanissitaṃ, dve samathe pariyāpannaṃ, dvīhi samathehi saṅgahitaṃ, dvīhi samathehi sammati – sammukhāvinayena ca yebhuyyasikāya ca.

Anuvādādhikaraṇaṃ sattannaṃ samathānaṃ cattāro samathe bhajati, cattāro samathe upanissitaṃ, cattāro samathe pariyāpannaṃ, catūhi samathehi saṅgahitaṃ, catūhi samathehi sammati – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.

Āpattādhikaraṇaṃ sattannaṃ samathānaṃ tayo samathe bhajati, tayo samathe upanissitaṃ, tayo samathe pariyāpannaṃ, tīhi samathehi saṅgahitaṃ tīhi samathehi sammati – sammukhāvinayena ca paṭiññātakaraṇena tiṇavatthārakena ca.

Kiccādhikaraṇaṃ sattannaṃ samathānaṃ ekaṃ samathaṃ bhajati, ekaṃ samathaṃ upanissitaṃ, ekaṃ samathaṃ pariyāpannaṃ, ekena samathena saṅgahitaṃ, ekena samathena sammati – sammukhāvinayenāti.

Bhajativāro niṭṭhito ekavīsatimo.

Samathabhedo niṭṭhito.

Tassuddānaṃ –

Adhikaraṇaṃ pariyāyaṃ, sādhāraṇā ca bhāgiyā;

Samathā sādhāraṇikā, samathassa tabbhāgiyā.

Samathā sammukhā ceva, vinayena kusalena ca;

Yattha samathasaṃsaṭṭhā, sammanti na sammanti ca.

Samathādhikaraṇañceva, samuṭṭhānaṃ bhajanti cāti.

这是对原文的完整直译:
争论事在七种调伏中属于几种调伏,依靠几种调伏,包含在几种调伏中,被几种调伏所摄,由几种调伏平息?
指责事在七种调伏中属于几种调伏,依靠几种调伏,包含在几种调伏中,被几种调伏所摄,由几种调伏平息?
犯戒事在七种调伏中属于几种调伏,依靠几种调伏,包含在几种调伏中,被几种调伏所摄,由几种调伏平息?
作事在七种调伏中属于几种调伏,依靠几种调伏,包含在几种调伏中,被几种调伏所摄,由几种调伏平息?
争论事在七种调伏中属于两种调伏,依靠两种调伏,包含在两种调伏中,被两种调伏所摄,由两种调伏平息 - 即现前调伏和多数决。
指责事在七种调伏中属于四种调伏,依靠四种调伏,包含在四种调伏中,被四种调伏所摄,由四种调伏平息 - 即现前调伏、忆念调伏、不痴调伏和罪状调伏。
犯戒事在七种调伏中属于三种调伏,依靠三种调伏,包含在三种调伏中,被三种调伏所摄,由三种调伏平息 - 即现前调伏、自言治和草覆地。
作事在七种调伏中属于一种调伏,依靠一种调伏,包含在一种调伏中,被一种调伏所摄,由一种调伏平息 - 即现前调伏。
分配品第二十一结束。
调伏分析结束。
其摘要如下:
事件、方式、共同和分别;
调伏共同,调伏分别。
调伏现前和律,
善巧和调伏混合,
平息和不平息。
调伏事件和
生起及分配。

