Adhikaraṇabhedo

1. Ukkoṭanabhedādi

340.[cūḷava. 215; pari. 275] Cattāri adhikaraṇāni. Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ – imāni cattāri adhikaraṇāni.

Imesaṃ catunnaṃ adhikaraṇānaṃ kati ukkoṭā? Imesaṃ catunnaṃ adhikaraṇānaṃ dasa ukkoṭā. Vivādādhikaraṇassa dve ukkoṭā, anuvādādhikaraṇassa cattāro ukkoṭā, āpattādhikaraṇassa tayo ukkoṭā, kiccādhikaraṇassa eko ukkoṭo – imesaṃ catunnaṃ adhikaraṇānaṃ ime dasa ukkoṭā.

Vivādādhikaraṇaṃ ukkoṭento kati samathe ukkoṭeti? Anuvādādhikaraṇaṃ ukkoṭento kati samathe ukkoṭeti? Āpattādhikaraṇaṃ ukkoṭento kati samathe ukkoṭeti? Kiccādhikaraṇaṃ ukkoṭento kati samathe ukkoṭeti?

Vivādādhikaraṇaṃ ukkoṭento dve samathe ukkoṭeti. Anuvādādhikaraṇaṃ ukkoṭento cattāro samathe ukkoṭeti. Āpattādhikaraṇaṃ ukkoṭento tayo samathe ukkoṭeti. Kiccādhikaraṇaṃ ukkoṭento ekaṃ samathaṃ ukkoṭeti.

341. Kati ukkoṭā? Katihākārehi ukkoṭanaṃ pasavati? Katihaṅgehi samannāgato puggalo adhikaraṇaṃ ukkoṭeti? Kati puggalā adhikaraṇaṃ ukkoṭentā āpattiṃ āpajjanti?

Dvādasa ukkoṭā. Dasahākārehi ukkoṭanaṃ pasavati. Catūhaṅgehi samannāgato puggalo adhikaraṇaṃ ukkoṭeti. Cattāro puggalā adhikaraṇaṃ ukkoṭentā āpattiṃ āpajjanti?

Katame dvādasa ukkoṭā? Akataṃ kammaṃ, dukkaṭaṃ kammaṃ, puna kātabbaṃ kammaṃ, anihataṃ, dunnihataṃ, puna nihanitabbaṃ, avinicchitaṃ, duvinicchitaṃ, puna vinicchitabbaṃ, avūpasantaṃ, duvūpasantaṃ, puna vūpasametabbanti – ime dvādasa ukkoṭā.

Katamehi dasahākārehi ukkoṭanaṃ pasavati? Tattha jātakaṃ adhikaraṇaṃ ukkoṭeti, tattha jātakaṃ vūpasantaṃ adhikaraṇaṃ ukkoṭeti, antarāmagge adhikaraṇaṃ ukkoṭeti, antarāmagge vūpasantaṃ adhikaraṇaṃ ukkoṭeti, tattha gataṃ adhikaraṇaṃ ukkoṭeti, tattha gataṃ vūpasantaṃ adhikaraṇaṃ ukkoṭeti, sativinayaṃ ukkoṭeti, amūḷhavinayaṃ ukkoṭeti, tassapāpiyasikaṃ ukkoṭeti, tiṇavatthārakaṃ ukkoṭeti – imehi dasahākārehi ukkoṭanaṃ pasavati.

Katamehi catūhaṅgehi samannāgato puggalo adhikaraṇaṃ ukkoṭeti? Chandāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti, dosāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti, mohāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti, bhayāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti – imehi catūhaṅgehi samannāgato puggalo adhikaraṇaṃ ukkoṭeti.

Katame cattāro puggalā adhikaraṇaṃ ukkoṭentā āpattiṃ āpajjanti? Tadahupasampanno ukkoṭeti ukkoṭanakaṃ pācittiyaṃ, āgantuko ukkoṭeti ukkoṭanakaṃ pācittiyaṃ, kārako ukkoṭeti ukkoṭanakaṃ pācittiyaṃ, chandadāyako ukkoṭeti ukkoṭanakaṃ pācittiyaṃ – ime cattāro puggalā adhikaraṇaṃ ukkoṭentā āpattiṃ āpajjanti.

2. Adhikaraṇanidānādi



这是对案件的分类
翻案等的分类
有四种案件:争论案件、指控案件、犯戒案件、事务案件 - 这四种是案件。
这四种案件有多少种翻案?这四种案件有十种翻案。争论案件有两种翻案,指控案件有四种翻案,犯戒案件有三种翻案,事务案件有一种翻案 - 这四种案件有这十种翻案。
翻案争论案件时会翻多少种解决方法?翻案指控案件时会翻多少种解决方法?翻案犯戒案件时会翻多少种解决方法?翻案事务案件时会翻多少种解决方法?
翻案争论案件时会翻两种解决方法。翻案指控案件时会翻四种解决方法。翻案犯戒案件时会翻三种解决方法。翻案事务案件时会翻一种解决方法。
有多少种翻案?以多少种方式产生翻案?具备多少种特质的人会翻案?有多少种人翻案会犯戒?
有十二种翻案。以十种方式产生翻案。具备四种特质的人会翻案。四种人翻案会犯戒。
哪十二种翻案?未完成的羯磨、错误完成的羯磨、需要重做的羯磨、未解决的、错误解决的、需要重新解决的、未裁决的、错误裁决的、需要重新裁决的、未平息的、错误平息的、需要重新平息的 - 这是十二种翻案。
以哪十种方式产生翻案?翻案发生在那里的案件,翻案在那里已平息的案件,翻案途中的案件,翻案途中已平息的案件,翻案到达那里的案件,翻案到达那里已平息的案件,翻案正念裁决,翻案不痴裁决,翻案恶罪自认,翻案草覆盖 - 以这十种方式产生翻案。
具备哪四种特质的人会翻案?偏爱而翻案,嗔恨而翻案,愚痴而翻案,恐惧而翻案 - 具备这四种特质的人会翻案。
哪四种人翻案会犯戒?当天受具足戒的人翻案犯翻案波逸提,客僧翻案犯翻案波逸提,执行者翻案犯翻案波逸提,同意者翻案犯翻案波逸提 - 这四种人翻案会犯戒。
案件的起因等

342. Vivādādhikaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavaṃ, kiṃsambhāraṃ, kiṃsamuṭṭhānaṃ? Anuvādādhikaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavaṃ, kiṃsambhāraṃ, kiṃsamuṭṭhānaṃ? Āpattādhikaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavaṃ, kiṃsambhāraṃ, kiṃsamuṭṭhānaṃ ? Kiccādhikaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavaṃ, kiṃsambhāraṃ, kiṃsamuṭṭhānaṃ?

Vivādādhikaraṇaṃ vivādanidānaṃ vivādasamudayaṃ vivādajātikaṃ vivādapabhavaṃ vivādasambhāraṃ vivādasamuṭṭhānaṃ. Anuvādādhikaraṇaṃ anuvādanidānaṃ anuvādasamudayaṃ anuvādajātikaṃ anuvādapabhavaṃ anuvādasambhāraṃ anuvādasamuṭṭhānaṃ. Āpattādhikaraṇaṃ āpattinidānaṃ āpattisamudayaṃ āpattijātikaṃ āpattipabhavaṃ āpattisambhāraṃ āpattisamuṭṭhānaṃ. Kiccādhikaraṇaṃ kiccayanidānaṃ kiccayasamudayaṃ kiccayajātikaṃ kiccayapabhavaṃ kiccayasambhāraṃ kiccayasamuṭṭhānaṃ.

Vivādādhikaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavaṃ, kiṃsambhāraṃ, kiṃsamuṭṭhānaṃ? Anuvādādhikaraṇaṃ…pe… āpattādhikaraṇaṃ…pe… kiccādhikaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavaṃ, kiṃsambhāraṃ, kiṃsamuṭṭhānaṃ?

Vivādādhikaraṇaṃ hetunidānaṃ, hetusamudayaṃ, hetujātikaṃ, hetupabhavaṃ, hetusambhāraṃ, hetusamuṭṭhānaṃ. Anuvādādhikaraṇaṃ…pe… āpattādhikaraṇaṃ…pe… kiccādhikaraṇaṃ hetunidānaṃ, hetusamudayaṃ, hetujātikaṃ, hetupabhavaṃ, hetusambhāraṃ, hetusamuṭṭhānaṃ.

Vivādādhikaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavaṃ, kiṃsambhāraṃ, kiṃsamuṭṭhānaṃ? Anuvādādhikaraṇaṃ …pe… āpattādhikaraṇaṃ…pe… kiccādhikaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavaṃ, kiṃsambhāraṃ, kiṃsamuṭṭhānaṃ?

Vivādādhikaraṇaṃ paccayanidānaṃ, paccayasamudayaṃ, paccayajātikaṃ, paccayapabhavaṃ, paccayasambhāraṃ, paccayasamuṭṭhānaṃ. Anuvādādhikaraṇaṃ…pe… āpattādhikaraṇaṃ…pe… kiccādhikaraṇaṃ paccayanidānaṃ, paccayasamudayaṃ, paccayajātikaṃ, paccayapabhavaṃ, paccayasambhāraṃ, paccayasamuṭṭhānaṃ.

3. Adhikaraṇamūlādi

343. Catunnaṃ adhikaraṇānaṃ kati mūlāni, kati samuṭṭhānā? Catunnaṃ adhikaraṇānaṃ tettiṃsa mūlāni, tettiṃsa samuṭṭhānā.

Catunnaṃ adhikaraṇānaṃ katamāni tettiṃsa mūlāni? Vivādādhikaraṇassa dvādasa mūlāni, anuvādādhikaraṇassa cuddasa mūlāni, āpattādhikaraṇassa cha mūlāni, kiccādhikaraṇassa ekaṃ mūlaṃ, saṅgho – catunnaṃ adhikaraṇānaṃ imāni tettiṃsa mūlāni.

Catunnaṃ adhikaraṇānaṃ katame tettiṃsa samuṭṭhānā? Vivādādhikaraṇassa aṭṭhārasabhedakaravatthūni samuṭṭhānā, anuvādādhikaraṇassa catasso vipattiyo samuṭṭhānā, āpattādhikaraṇassa sattāpattikkhandhā samuṭṭhānā, kiccādhikaraṇassa cattāri kammāni samuṭṭhānā – catunnaṃ adhikaraṇānaṃ ime tettiṃsa samuṭṭhānā.

4. Adhikaraṇapaccayāpatti

344. Vivādādhikaraṇaṃ āpattānāpattīti? Vivādādhikaraṇaṃ na āpatti. Kiṃ pana vivādādhikaraṇapaccayā āpattiṃ āpajjeyyāti? Āma, vivādādhikaraṇapaccayā āpattiṃ āpajjeyya. 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? Catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā? Channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhanti? Katihi adhikaraṇehi katisu ṭhānesu katihi samathehi sammanti?

Tā āpattiyo catunnaṃ vipattīnaṃ ekaṃ vipattiṃ bhajanti – ācāravipattiṃ. Catunnaṃ adhikaraṇānaṃ , āpattādhikaraṇaṃ. Sattannaṃ āpattikkhandhānaṃ dvīhi āpattikkhandhehi saṅgahitā – siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ tīhi samuṭṭhānehi samuṭṭhanti. Ekena adhikaraṇena – kiccādhikaraṇena; tīsu ṭhānesu – saṅghamajjhe, gaṇamajjhe, puggalassa santike; tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.



争论案件以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?指控案件以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?犯戒案件以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?事务案件以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?
争论案件以争论为起因,以争论为缘起,以争论为本质,以争论为根源,以争论为资粮,以争论为生起。指控案件以指控为起因,以指控为缘起,以指控为本质,以指控为根源,以指控为资粮,以指控为生起。犯戒案件以犯戒为起因,以犯戒为缘起,以犯戒为本质,以犯   为根源,以犯戒为资粮,以犯戒为生起。事务案件以事务为起因,以事务为缘起,以事务为本质,以事务为根源,以事务为资粮,以事务为生起。
争论案件以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?指控案件...犯戒案件...事务案件以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?
争论案件以因为起因,以因为缘起,以因为本质,以因为根源,以因为资粮,以因为生起。指控案件...犯戒案件...事务案件以因为起因,以因为缘起,以因为本质,以因为根源,以因为资粮,以因为生起。
争论案件以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?指控案件...犯戒案件...事务案件以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?
争论案件以缘为起因,以缘为缘起,以缘为本质,以缘为根源,以缘为资粮,以缘为生起。指控案件...犯戒案件...事务案件以缘为起因,以缘为缘起,以缘为本质,以缘为根源,以缘为资粮,以缘为生起。
案件的根本等
四种案件有多少根本,有多少生起?四种案件有三十三种根本,三十三种生起。
四种案件的三十三种根本是什么?争论案件有十二种根本,指控案件有十四种根本,犯戒案件有六种根本,事务案件有一种根本,僧团 - 这是四种案件的三十三种根本。
四种案件的三十三种生起是什么?争论案件以十八种破僧事为生起,指控案件以四种毁坏为生起,犯戒案件以七种罪聚为生起,事务案件以四种羯磨为生起 - 这是四种案件的三十三种生起。
案件缘起的犯戒
争论案件是犯戒还是不犯戒?争论案件不是犯戒。那么是否因争论案件而犯戒?是的,会因争论案件而犯戒。因争论案件会犯多少戒?因争论案件会犯两种戒。辱骂已受具足戒者,犯波逸提;辱骂未受具足戒者,犯突吉罗 - 因争论案件会犯这两种戒。
这些犯戒属于四种毁坏中的哪种毁坏?属于四种案件中的哪种案件?属于七种罪聚中的哪些罪聚?由六种犯戒生起中的哪些生起?由哪些案件在哪些情况下以哪些方式平息?
这些犯戒属于四种毁坏中的一种毁坏 - 行为毁坏。属于四种案件中的犯戒案件。属于七种罪聚中的两种罪聚 - 或属于波逸提罪聚,或属于突吉罗罪聚。由六种犯戒生起中的三种生起。由一种案件 - 事务案件;在三种情况下 - 在僧团中、在众人中、在个人前;以三种方式平息 - 或以现前调伏和自认,或以现前调伏和草覆

345. Anuvādādhikaraṇaṃ āpattānāpattīti? Anuvādādhikaraṇaṃ na āpatti. Kiṃ pana anuvādādhikaraṇapaccayā āpattiṃ āpajjeyyāti? Āma, anuvādādhikaraṇapaccayā āpattiṃ āpajjeyya. 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? Catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā? Channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhanti? Katihi adhikaraṇehi katisu ṭhānesu katihi samathehi sammanti?

Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ āpattikkhandhānaṃ tīhi āpattikkhandhehi saṅgahitā – siyā saṅghādisesāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ tīhi samuṭṭhānehi samuṭṭhanti. Yā tā āpattiyo garukā tā āpattiyo ekena adhikaraṇena – kiccādhikaraṇena; ekamhi ṭhāne – saṅghamajjhe; dvīhi samathehi sammanti – sammukhāvinayena ca paṭiññātakaraṇena ca. Yā tā āpattiyo lahukā tā āpattiyo ekena adhikaraṇena – kiccādhikaraṇena; tīsu ṭhānesu – saṅghamajjhe gaṇamajjhe puggalassa santike; tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca , siyā sammukhāvinayena ca tiṇavatthārakena ca.

346. Āpattādhikaraṇaṃ āpattānāpattīti? Āpattādhikaraṇaṃ āpatti. Kiṃ pana āpattādhikaraṇapaccayā āpattiṃ āpajjeyyāti? Āma, āpattādhikaraṇapaccayā āpattiṃ āpajjeyya. Āpattādhikaraṇapaccayā kati āpattiyo āpajjati? Āpattādhikaraṇapaccayā catasso āpattiyo āpajjati. Bhikkhunī jānaṃ pārājikaṃ dhammaṃ [pārājikaṃ dhammaṃ ajjhāpannaṃ (syā.)] 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? Catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā? Channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhanti ? Katihi adhikaraṇehi katisu ṭhānesu katihi samathehi sammanti?

Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ siyā ācāravipattiṃ. Catunnaṃ adhikaraṇānaṃ – āpattādhikaraṇaṃ. 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. Yā sā āpatti anavasesā sā āpatti na katamena adhikaraṇena, na katamamhi ṭhāne, na katamena samathena sammati. Yā tā āpattiyo lahukā tā āpattiyo ekena adhikaraṇena – kiccādhikaraṇena; tīsu ṭhānesu – saṅghamajjhe, gaṇamajjhe, puggalassa santike; tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.



指控案件是犯戒还是不犯戒?指控案件不是犯戒。那么是否因指控案件而犯戒?是的,会因指控案件而犯戒。因指控案件会犯多少戒?因指控案件会犯三种戒。以无根据的波罗夷法诽谤比丘,犯僧残;以无根据的僧残法诽谤,犯波逸提;以无根据的行为毁坏诽谤,犯突吉罗 - 因指控案件会犯这三种戒。
这些犯戒属于四种毁坏中的哪些毁坏?属于四种案件中的哪种案件?属于七种罪聚中的哪些罪聚?由六种犯戒生起中的哪些生起?由哪些案件在哪些情况下以哪些方式平息?
这些犯戒属于四种毁坏中的两种毁坏 - 或属于戒律毁坏,或属于行为毁坏。属于四种案件中的犯戒案件。属于七种罪聚中的三种罪聚 - 或属于僧残罪聚,或属于波逸提罪聚,或属于突吉罗罪聚。由六种犯戒生起中的三种生起。那些重罪由一种案件 - 事务案件;在一种情况下 - 在僧团中;以两种方式平息 - 以现前调伏和自认。那些轻罪由一种案件 - 事务案件;在三种情况下 - 在僧团中、在众人中、在个人前;以三种方式平息 - 或以现前调伏和自认,或以现前调伏和草覆盖。
犯戒案件是犯戒还是不犯戒?犯戒案件是犯戒。那么是否因犯戒案件而犯戒?是的,会因犯戒案件而犯戒。因犯戒案件会犯多少戒?因犯戒案件会犯四种戒。比丘尼明知而隐藏波罗夷法,犯波罗夷;怀疑而隐藏,犯偷兰遮;比丘隐藏僧残,犯波逸提;隐藏行为毁坏,犯突吉罗 - 因犯戒案件会犯这四种戒。
这些犯戒属于四种毁坏中的哪些毁坏?属于四种案件中的哪种案件?属于七种罪聚中的哪些罪聚?由六种犯戒生起中的哪些生起?由哪些案件在哪些情况下以哪些方式平息?
这些犯戒属于四种毁坏中的两种毁坏 - 或属于戒律毁坏,或属于行为毁坏。属于四种案件中的犯戒案件。属于七种罪聚中的四种罪聚 - 或属于波罗夷罪聚,或属于偷兰遮罪聚,或属于波逸提罪聚,或属于突吉罗罪聚。由六种犯戒生起中的一种生起 - 由身、语、意生起。那无余的犯戒不属于任何案件,不在任何情况下,不以任何方式平息。那些轻罪由一种案件 - 事务案件;在三种情况下 - 在僧团中、在众人中、在个人前;以三种方式平息 - 或以现前调伏和自认,或以现前调伏和草覆盖。

347. Kiccādhikaraṇaṃ āpattānāpattīti? Kiccādhikaraṇaṃ na āpatti. Kiṃ pana kiccādhikaraṇapaccayā āpattiṃ āpajjeyyāti? Āma, kiccādhikaraṇapaccayā āpattiṃ āpajjeyya. 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 paṭinissajjanti, āpatti pācittiyassa – kiccādhikaraṇapaccayā imā pañca āpattiyo āpajjati.

Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti? Catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā? Channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhanti? Katihi adhikaraṇehi katisu ṭhānesu katihi samathehi sammanti?

Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ siyā ācāravipattiṃ. Catunnaṃ adhikaraṇānaṃ – āpattādhikaraṇaṃ. 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. Yā sā āpatti anavasesā sā āpatti na katamena adhikaraṇena, na katamamhi ṭhāne, na katamena samathena sammati. Yā sā āpatti garukā sā āpatti ekena adhikaraṇena – kiccādhikaraṇena; ekamhi ṭhāne – saṅghamajjhe; dvīhi samathehi sammati – sammukhāvinayena ca paṭiññātakaraṇena ca. Yā tā āpattiyo lahukā tā āpattiyo ekena adhikaraṇena – kiccādhikaraṇena; tīsu ṭhānesu – saṅghamajjhe, gaṇamajjhe, puggalassa santike; tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.

5. Adhikaraṇādhippāyo



事务案件是犯戒还是不犯戒?事务案件不是犯戒。那么是否因事务案件而犯戒?是的,会因事务案件而犯戒。因事务案件会犯多少戒?因事务案件会犯五种戒。追随被摈除者的比丘尼经三次劝告不舍弃,白羯磨时犯突吉罗;两次羯磨时犯偷兰遮;羯磨结束时犯波罗夷;追随破僧者的比丘经三次劝告不舍弃,犯僧残;对恶见经三次劝告不舍弃,犯波逸提 - 因事务案件会犯这五种戒。
这些犯戒属于四种毁坏中的哪些毁坏?属于四种案件中的哪种案件?属于七种罪聚中的哪些罪聚?由六种犯戒生起中的哪些生起?由哪些案件在哪些情况下以哪些方式平息?
这些犯戒属于四种毁坏中的两种毁坏 - 或属于戒律毁坏,或属于行为毁坏。属于四种案件中的犯戒案件。属于七种罪聚中的五种罪聚 - 或属于波罗夷罪聚,或属于僧残罪聚,或属于偷兰遮罪聚,或属于波逸提罪聚,或属于突吉罗罪聚。由六种犯戒生起中的一种生起 - 由身、语、意生起。那无余的犯戒不属于任何案件,不在任何情况下,不以任何方式平息。那重罪由一种案件 - 事务案件;在一种情况下 - 在僧团中;以两种方式平息 - 以现前调伏和自认。那些轻罪由一种案件 - 事务案件;在三种情况下 - 在僧团中、在众人中、在个人前;以三种方式平息 - 或以现前调伏和自认,或以现前调伏和草覆盖。
案件的意图

348. Vivādādhikaraṇaṃ hoti anuvādādhikaraṇaṃ, hoti āpattādhikaraṇaṃ, hoti kiccādhikaraṇaṃ. Vivādādhikaraṇaṃ na hoti anuvādādhikaraṇaṃ, na hoti āpattādhikaraṇaṃ, na hoti kiccādhikaraṇaṃ; api ca, vivādādhikaraṇapaccayā hoti anuvādādhikaraṇaṃ, hoti āpattādhikaraṇaṃ, hoti kiccādhikaraṇaṃ. Yathā kathaṃ viya? [cūḷava. 215; pari. 314] Idha bhikkhū vivadanti – dhammoti vā adhammoti vā duṭṭhullāpattīti vā aduṭṭhullāpattīti vā. Yaṃ tattha bhaṇḍanaṃ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhakaṃ, idaṃ vuccati vivādādhikaraṇaṃ. Vivādādhikaraṇe saṅgho vivadati vivādādhikaraṇaṃ. Vivadamāno anuvadati anuvādādhikaraṇaṃ. Anuvadamāno āpattiṃ āpajjati āpattādhikaraṇaṃ. Tāya āpattiyā saṅgho kammaṃ karoti kiccādhikaraṇaṃ. Evaṃ vivādādhikaraṇapaccayā hoti anuvādādhikaraṇaṃ, hoti āpattādhikaraṇaṃ, hoti kiccādhikaraṇaṃ.

Anuvādādhikaraṇaṃ hoti āpattādhikaraṇaṃ, hoti kiccādhikaraṇaṃ, hoti vivādādhikaraṇaṃ. Anuvādādhikaraṇaṃ na hoti āpattādhikaraṇaṃ, na hoti kiccādhikaraṇaṃ, na hoti vivādādhikaraṇaṃ; api ca, anuvādādhikaraṇapaccayā hoti āpattādhikaraṇaṃ, hoti kiccādhikaraṇaṃ, hoti vivādādhikaraṇaṃ. Yathā kathaṃ viya? 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 hoti āpattādhikaraṇaṃ, hoti kiccādhikaraṇaṃ, hoti vivādādhikaraṇaṃ.

Āpattādhikaraṇaṃ hoti kiccādhikaraṇaṃ, hoti vivādādhikaraṇaṃ, hoti anuvādādhikaraṇaṃ. Āpattādhikaraṇaṃ na hoti kiccādhikaraṇaṃ, na hoti vivādādhikaraṇaṃ, na hoti anuvādādhikaraṇaṃ; api ca, āpattādhikaraṇapaccayā hoti kiccādhikaraṇaṃ, hoti vivādādhikaraṇaṃ, hoti anuvādādhikaraṇaṃ. Yathā kathaṃ viya? [cūḷava. 215; pari. 348] 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 hoti kiccādhikaraṇaṃ, hoti vivādādhikaraṇaṃ, hoti anuvādādhikaraṇaṃ.

Kiccādhikaraṇaṃ hoti vivādādhikaraṇaṃ, hoti anuvādādhikaraṇaṃ, hoti āpattādhikaraṇaṃ. Kiccādhikaraṇaṃ na hoti vivādādhikaraṇaṃ, na hoti anuvādādhikaraṇaṃ, na hoti āpattādhikaraṇaṃ; api ca, kiccādhikaraṇapaccayā hoti vivādādhikaraṇaṃ, hoti anuvādādhikaraṇaṃ, hoti āpattādhikaraṇaṃ. 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 hoti vivādādhikaraṇaṃ, hoti anuvādādhikaraṇaṃ, hoti āpattādhikaraṇaṃ.

6. Pucchāvāro

349. Yattha sativinayo tattha sammukhāvinayo? Yattha sammukhāvinayo tattha sativinayo? Yattha amūḷhavinayo tattha sammukhāvinayo? Yattha sammukhāvinayo tattha amūḷhavinayo? Yattha paṭiññātakaraṇaṃ tattha sammukhāvinayo? Yattha sammukhāvinayo tattha paṭiññātakaraṇaṃ? Yattha yebhuyyasikā tattha sammukhāvinayo? Yattha sammukhāvinayo tattha yebhuyyasikā? Yattha tassapāpiyasikā tattha sammukhāvinayo? Yattha sammukhāvinayo tattha tassapāpiyasikā? Yattha tiṇavatthārako tattha sammukhāvinayo? Yattha sammukhāvinayo tattha tiṇavatthārako?

7. Vissajjanāvāro



争论案件可以是指控案件,可以是犯戒案件,可以是事务案件。争论案件不是指控案件,不是犯戒案件,不是事务案件;但是,因争论案件可以有指控案件,可以有犯戒案件,可以有事务案件。怎么说呢?这里比丘们争论 - 是法还是非法,是重罪还是轻罪。其中的争吵、争执、争议、异议、不同意见、反对、争辩、争论,这叫做争论案件。在争论案件中僧团争论是争论案件。争论时指控是指控案件。指控时犯戒是犯戒案件。对那犯戒僧团作羯磨是事务案件。这样因争论案件可以有指控案件,可以有犯戒案件,可以有事务案件。
指控案件可以是犯戒案件,可以是事务案件,可以是争论案件。指控案件不是犯戒案件,不是事务案件,不是争论案件;但是,因指控案件可以有犯戒案件,可以有事务案件,可以有争论案件。怎么说呢?这里比丘们指控比丘违犯戒律、行为、见解或生活。其中的指控、责备、批评、指责、谴责、攻击、支持指控,这叫做指控案件。在指控案件中僧团争论是争论案件。争论时指控是指控案件。指控时犯戒是犯戒案件。对那犯戒僧团作羯磨是事务案件。这样因指控案件可以有犯戒案件,可以有事务案件,可以有争论案件。
犯戒案件可以是事务案件,可以是争论案件,可以是指控案件。犯戒案件不是事务案件,不是争论案件,不是指控案件;但是,因犯戒案件可以有事务案件,可以有争论案件,可以有指控案件。怎么说呢?五种罪聚是犯戒案件,七种罪聚是犯戒案件,这叫做犯戒案件。在犯戒案件中僧团争论是争论案件。争论时指控是指控案件。指控时犯戒是犯戒案件。对那犯戒僧团作羯磨是事务案件。这样因犯戒案件可以有事务案件,可以有争论案件,可以有指控案件。
事务案件可以是争论案件,可以是指控案件,可以是犯戒案件。事务案件不是争论案件,不是指控案件,不是犯戒案件;但是,因事务案件可以有争论案件,可以有指控案件,可以有犯戒案件。怎么说呢?僧团的事务、应做的事、告白羯磨、单白羯磨、白二羯磨、白四羯磨,这叫做事务案件。在事务案件中僧团争论是争论案件。争论时指控是指控案件。指控时犯戒是犯戒案件。对那犯戒僧团作羯磨是事务案件。这样因事务案件可以有争论案件,可以有指控案件,可以有犯戒案件。
问题部分
哪里有忆念调伏那里就有现前调伏吗?哪里有现前调伏那里就有忆念调伏吗?哪里有不痴调伏那里就有现前调伏吗?哪里有现前调伏那里就有不痴调伏吗?哪里有自认那里就有现前调伏吗?哪里有现前调伏那里就有自认吗?哪里有多数决那里就有现前调伏吗?哪里有现前调伏那里就有多数决吗?哪里有恶罪自认那里就有现前调伏吗?哪里有现前调伏那里就有恶罪自认吗?哪里有草覆盖那里就有现前调伏吗?哪里有现前调伏那里就有草覆盖吗?
回答部分

350. Yasmiṃ samaye sammukhāvinayena ca sativinayena ca adhikaraṇaṃ vūpasammati – yattha sativinayo tattha sammukhāvinayo, yattha sammukhāvinayo tattha sativinayo, na tattha amūḷhavinayo, na tattha paṭiññātakaraṇaṃ, na tattha yebhuyyasikā, na tattha tassapāpiyasikā, na tattha tiṇavatthārako. Yasmiṃ samaye sammukhāvinayena ca amūḷhavinayena ca…pe… sammukhāvinayena ca paṭiññātakaraṇena ca…pe… sammukhāvinayena ca yebhuyyasikāya ca…pe… sammukhāvinayena ca tassapāpiyasikāya ca…pe… sammukhāvinayena ca tiṇavatthārakena ca adhikaraṇaṃ vūpasammati – yattha tiṇavatthārako tattha sammukhāvinayo, yattha sammukhāvinayo tattha tiṇavatthārako, na tattha sativinayo, na tattha amūḷhavinayo, na tattha paṭiññātakaraṇaṃ, na tattha yebhuyyasikā, na tattha tassapāpiyasikā.

8. Saṃsaṭṭhavāro

351. Sammukhāvinayoti vā sativinayoti vā – ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā? Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ? Sammukhāvinayoti vā amūḷhavinayoti vā…pe… sammukhāvinayoti vā paṭiññātakaraṇanti vā… sammukhāvinayoti vā yebhuyyasikāti vā… sammukhāvinayoti vā tassapāpiyasikāti vā… sammukhāvinayoti vā tiṇavatthārakoti – ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā ? Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ?

Sammukhāvinayoti vā sativinayoti vā – ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā; na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ. Sammukhāvinayoti vā amūḷhavinayoti vā…pe… sammukhāvinayoti vā paṭiññātakaraṇanti vā… sammukhāvinayoti vā yebhuyyasikāti vā… sammukhāvinayoti vā tassapāpiyasikāti vā… sammukhāvinayoti vā tiṇavatthārakoti vā – ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā; na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ.

9. Sattasamathanidānaṃ



当以现前调伏和忆念调伏平息案件时 - 哪里有忆念调伏那里就有现前调伏,哪里有现前调伏那里就有忆念调伏,那里没有不痴调伏,没有自认,没有多数决,没有恶罪自认,没有草覆盖。当以现前调伏和不痴调伏...以现前调伏和自认...以现前调伏和多数决...以现前调伏和恶罪自认...以现前调伏和草覆盖平息案件时 - 哪里有草覆盖那里就有现前调伏,哪里有现前调伏那里就有草覆盖,那里没有忆念调伏,没有不痴调伏,没有自认,没有多数决,没有恶罪自认。
混合部分
现前调伏或忆念调伏 - 这些法是混合的还是分开的?是否可以把这些法分别开来说明其差异?现前调伏或不痴调伏...现前调伏或自认...现前调伏或多数决...现前调伏或恶罪自认...现前调伏或草覆盖 - 这些法是混合的还是分开的?是否可以把这些法分别开来说明其差异?
现前调伏或忆念调伏 - 这些法是混合的,不是分开的;不可以把这些法分别开来说明其差异。现前调伏或不痴调伏...现前调伏或自认...现前调伏或多数决...现前调伏或恶罪自认...现前调伏或草覆盖 - 这些法是混合的,不是分开的;不可以把这些法分别开来说明其差异。
七种平息的起因

352. Sammukhāvinayo kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavo, kiṃsambhāro kiṃsamuṭṭhāno? Sativinayo kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavo, kiṃsambhāro, kiṃsamuṭṭhāno? Amūḷhavinayo kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavo, kiṃsambhāro, kiṃsamuṭṭhāno? Paṭiññātakaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavaṃ, kiṃsambhāraṃ, kiṃsamuṭṭhānaṃ? Yebhuyyasikā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavā, kiṃsambhārā, kiṃsamuṭṭhānā? Tassapāpiyasikā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavā, kiṃsambhārā, kiṃsamuṭṭhānā tiṇavatthārako kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavo, kiṃsambhāro, kiṃsamuṭṭhāno?

Sammukhāvinayo nidānanidāno, nidānasamudayo, nidānajātiko, nidānapabhavo, nidānasambhāro, nidānasamuṭṭhāno. Sativinayo…pe… amūḷhavinayo…pe… paṭiññātakaraṇaṃ nidānanidānaṃ, nidānasamudayaṃ, nidānajātikaṃ, nidānapabhavaṃ, nidānasambhāraṃ, nidānasamuṭṭhānaṃ. Yebhuyyasikā…pe… tassapāpiyasikā nidānanidānā, nidānasamudayā, nidānajātikā, nidānapabhavā, nidānasambhārā , nidānasamuṭṭhānā. Tiṇavatthārako nidānanidāno, nidānasamudayo, nidānajātiko, nidānapabhavo, nidānasambhāro, nidānasamuṭṭhāno.

Sammukhāvinayo kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavo, kiṃsambhāro, kiṃsamuṭṭhāno ? Sativinayo…pe… amūḷhavinayo…pe… paṭiññātakaraṇaṃ…pe… yebhuyyasikā…pe… tassapāpiyasikā…pe… tiṇavatthārako kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavo, kiṃsambhāro, kiṃsamuṭṭhāno?

Sammukhāvinayo hetunidāno, hetusamudayo, hetujātiko, hetupabhavo, hetusambhāro, hetusamuṭṭhāno . Sativinayo…pe… amūḷhavinayo…pe… paṭiññātakaraṇaṃ hetunidānaṃ, hetusamudayaṃ, hetujātikaṃ, hetupabhavaṃ, hetusambhāraṃ, hetusamuṭṭhānaṃ. Yebhuyyasikā…pe… tassapāpiyasikā hetunidānā, hetusamudayā, hetujātikā, hetupabhavā, hetusambhārā, hetusamuṭṭhānā. Tiṇavatthārako hetunidāno, hetusamudayo, hetujātiko, hetupabhavo, hetusambhāro, hetusamuṭṭhāno.

Sammukhāvinayo kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavo, kiṃsambhāro, kiṃsamuṭṭhāno? Sativinayo…pe… amūḷhavinayo…pe… paṭiññātakaraṇaṃ…pe… yebhuyyasikā…pe… tassapāpiyasikā…pe… tiṇavatthārako kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavo, kiṃsambhāro, kiṃsamuṭṭhāno? Sammukhāvinayo paccayanidāno, paccayasamudayo, paccayajātiko, paccayapabhavo, paccayasambhāro, paccayasamuṭṭhāno. Sativinayo…pe… amūḷhavinayo…pe… paṭiññātakaraṇaṃ paccayanidānaṃ, paccayasamudayaṃ, paccayajātikaṃ, paccayapabhavaṃ, paccayasambhāraṃ, paccayasamuṭṭhānaṃ. Yebhuyyasikā…pe… tassapāpiyasikā paccayanidānā, paccayasamudayā, paccayajātikā, paccayapabhavā, paccayasambhārā, paccayasamuṭṭhānā. Tiṇavatthārako paccayanidāno, paccayasamudayo, paccayajātiko, paccayapabhavo, paccayasambhāro, paccayasamuṭṭhāno.

353. Sattannaṃ samathānaṃ kati mūlāni, kati samuṭṭhānā? Sattannaṃ samathānaṃ chabbīsa mūlāni, chattiṃsa samuṭṭhānā. Sattannaṃ samathānaṃ katamāni chabbī mūlāni? Sammukhāvinayassa cattāri mūlāni. Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā; sativinayassa cattāri mūlāni; amūḷhavinayassa cattāri mūlāni; paṭiññātakaraṇassa dve mūlāni – yo ca deseti yassa ca deseti; yebhuyyasikāya cattāri mūlāni; tassapāpiyasikāya cattāri mūlāni; tiṇavatthārakassa cattāri mūlāni – saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā – sattannaṃ samathānaṃ imāni chabbīsa mūlāni.

Sattannaṃ samathānaṃ katame chattiṃsa samuṭṭhānā? Sativinayassa kammassa kiriyā, karaṇaṃ, upagamanaṃ, ajjhupagamanaṃ, adhivāsanā, appaṭikkosanā. Amūḷhavinayassa kammassa…pe… paṭiññātakaraṇassa kammassa… yebhuyyasikāya kammassa… tassapāpiyasikāya kammassa… tiṇavatthārakassa kammassa kiriyā, karaṇaṃ, upagamanaṃ, ajjhupagamanaṃ, adhivāsanā, appaṭikkosanā – sattannaṃ samathānaṃ ime chattiṃsa samuṭṭhānā.

10. Sattasamathanānatthādi



现前调伏以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?忆念调伏以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?不痴调伏以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?自认以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?多数决以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?恶罪自认以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?草覆盖以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?
现前调伏以起因为起因,以起因为缘起,以起因为本质,以起因为根源,以起因为资粮,以起因为生起。忆念调伏...不痴调伏...自认以起因为起因,以起因为缘起,以起因为本质,以起因为根源,以起因为资粮,以起因为生起。多数决...恶罪自认以起因为起因,以起因为缘起,以起因为本质,以起因为根源,以起因为资粮,以起因为生起。草覆盖以起因为起因,以起因为缘起,以起因为本质,以起因为根源,以起因为资粮,以起因为生起。
现前调伏以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?忆念调伏...不痴调伏...自认...多数决...恶罪自认...草覆盖以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?
现前调伏以因为起因,以因为缘起,以因为本质,以因为根源,以因为资粮,以因为生起。忆念调伏...不痴调伏...自认以因为起因,以因为缘起,以因为本质,以因为根源,以因为资粮,以因为生起。多数决...恶罪自认以因为起因,以因为缘起,以因为本质,以因为根源,以因为资粮,以因为生起。草覆盖以因为起因,以因为缘起,以因为本质,以因为根源,以因为资粮,以因为生起。
现前调伏以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?忆念调伏...不痴调伏...自认...多数决...恶罪自认...草覆盖以什么为起因,以什么为缘起,以什么为本质,以什么为根源,以什么为资粮,以什么为生起?现前调伏以缘为起因,以缘为缘起,以缘为本质,以缘为根源,以缘为资粮,以缘为生起。忆念调伏...不痴调伏...自认以缘为起因,以缘为缘起,以缘为本质,以缘为根源,以缘为资粮,以缘为生起。多数决...恶罪自认以缘为起因,以缘为缘起,以缘为本质,以缘为根源,以缘为资粮,以缘为生起。草覆盖以缘为起因,以缘为缘起,以缘为本质,以缘为根源,以缘为资粮,以缘为生起。
七种平息有多少根本,有多少生起?七种平息有二十六种根本,三十六种生起。七种平息的二十六种根本是什么?现前调伏有四种根本:僧团现前性、法现前性、律现前性、人现前性;忆念调伏有四种根本;不痴调伏有四种根本;自认有两种根本 - 忏悔者和接受忏悔者;多数决有四种根本;恶罪自认有四种根本;草覆盖有四种根本:僧团现前性、法现前性、律现前性、人现前性 - 这是七种平息的二十六种根本。
七种平息的三十六种生起是什么?忆念调伏的羯磨的作为、实行、接受、同意、允许、不反对。不痴调伏的羯磨...自认的羯磨...多数决的羯磨...恶罪自认的羯磨...草覆盖的羯磨的作为、实行、接受、同意、允许、不反对 - 这是七种平息的三十六种生起。
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354. Sammukhāvinayoti vā sativinayoti vā – ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānaṃ? Sammukhāvinayoti vā amūḷhavinayoti vā…pe… sammukhāvinayoti vā paṭiññātakaraṇanti vā… sammukhāvinayoti vā yebhuyyasikāti vā… sammukhāvinayoti vā tassapāpiyasikāti vā… sammukhāvinayoti vā tiṇavatthārakoti vā – ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānaṃ? Sammukhāvinayoti vā sativinayoti vā – ime dhammā nānatthā ceva nānābyañjanā ca. Sammukhāvinayoti vā amūḷhavinayoti vā…pe… sammukhāvinayoti vā paṭiññātakaraṇanti vā… sammukhāvinayoti vā yebhuyyasikāti vā… sammukhāvinayoti vā tassapāpiyasikāti vā… sammukhāvinayoti vā tiṇavatthārakoti vā – ime dhammā nānatthā ceva nānā byañjanā ca.

355.[cūḷava. 224] 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 bhikkhū vivadanti dhammoti vā adhammoti vā…pe… duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā. Yaṃ tattha bhaṇḍanaṃ, kalaho, viggaho, vivādo, nānāvādo, aññathāvādo, vipaccatāya vohāro, medhakaṃ – 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.

356.[cūḷava. 224 ādayo] 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 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.

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 katamā āpatti āpattādhikaraṇaṃ? Pañcapi āpattikkhandhā āpattādhikaraṇaṃ . Sattapi āpattikkhandhā āpattādhikaraṇaṃ. Ayaṃ āpatti āpattādhikaraṇaṃ.

Tattha katamā 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.



现前调伏或忆念调伏 - 这些法是不同义不同文还是同义仅文不同?现前调伏或不痴调伏...现前调伏或自认...现前调伏或多数决...现前调伏或恶罪自认...现前调伏或草覆盖 - 这些法是不同义不同文还是同义仅文不同?现前调伏或忆念调伏 - 这些法既是不同义也是不同文。现前调伏或不痴调伏...现前调伏或自认...现前调伏或多数决...现前调伏或恶罪自认...现前调伏或草覆盖 - 这些法既是不同义也是不同文。
争论是争论案件吗,争论不是案件吗,案件不是争论吗,既是案件又是争论吗?可能争论是争论案件,可能争论不是案件,可能案件不是争论,可能既是案件又是争论。
其中什么是争论是争论案件?这里比丘们争论是法还是非法...是重罪还是轻罪。其中的争吵、争执、争议、异议、不同意见、反对、争辩、争论,这是争论是争论案件。
其中什么是争论不是案件?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,兄弟与兄弟争论,兄弟与姐妹争论,姐妹与兄弟争论,朋友与朋友争论,这是争论不是案件。
其中什么是案件不是争论?指控案件、犯戒案件、事务案件,这是案件不是争论。
其中什么是既是案件又是争论?争论案件既是案件又是争论。
指控是指控案件吗,指控不是案件吗,案件不是指控吗,既是案件又是指控吗?可能指控是指控案件,可能指控不是案件,可能案件不是指控,可能既是案件又是指控。
其中什么是指控是指控案件?这里比丘们指控比丘违犯戒律、行为、见解或生活。其中的指控、责备、批评、指责、谴责、攻击、支持指控,这是指控是指控案件。
其中什么是指控不是案件?母亲指控儿子,儿子指控母亲,父亲指控儿子,儿子指控父亲,兄弟指控兄弟,兄弟指控姐妹,姐妹指控兄弟,朋友指控朋友,这是指控不是案件。
其中什么是案件不是指控?犯戒案件、事务案件、争论案件,这是案件不是指控。
其中什么是既是案件又是指控?指控案件既是案件又是指控。
犯戒是犯戒案件吗,犯戒不是案件吗,案件不是犯戒吗,既是案件又是犯戒吗?可能犯戒是犯戒案件,可能犯戒不是案件,可能案件不是犯戒,可能既是案件又是犯戒。
其中什么是犯戒是犯戒案件?五种罪聚是犯戒案件。七种罪聚是犯戒案件。这是犯戒是犯戒案件。
其中什么是犯戒不是案件?预流果定是犯戒不是案件。
其中什么是案件不是犯戒?事务案件、争论案件、指控案件,这是案件不是犯戒。
其中什么是既是案件又是犯戒?犯戒案件既是案件又是犯戒。

358.[cūḷava. 223] 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 [upajjhāyakiccaṃ sakiccaṃ (ka.)] samānupajjhāyakiccaṃ samānācariyakiccaṃ – idaṃ kiccaṃ no adhikaraṇaṃ.

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

Tattha katamaṃ adhikaraṇañceva kiccañca? Kiccādhikaraṇaṃ adhikaraṇañceva kiccaṃ cāti.

Adhikaraṇabhedo niṭṭhito.

Tassuddānaṃ –

Adhikaraṇaṃ ukkoṭā, ākārā puggalena ca;

Nidānahetupaccayā, mūlaṃ samuṭṭhānena ca.


事务是事务案件吗,事务不是案件吗,案件不是事务吗,既是案件又是事务吗?可能事务是事务案件,可能事务不是案件,可能案件不是事务,可能既是案件又是事务。
其中什么是事务是事务案件?僧团的事务、应做的事、告白羯磨、单白羯磨、白二羯磨、白四羯磨,这是事务是事务案件。
其中什么是事务不是案件?阿阇黎的事务、和尚的事务、同和尚的事务、同阿阇黎的事务,这是事务不是案件。
其中什么是案件不是事务?争论案件、指控案件、犯戒案件,这是案件不是事务。
其中什么是既是案件又是事务?事务案件既是案件又是事务。
案件分别结束。
其摘要:
案件与上诉,形式与人,
起因、因、缘,根本与生起。


Āpatti hoti yattha ca, saṃsaṭṭhā nidānena ca [saṃsaṭṭhā nidānapabhavā (sī.)];

Hetupaccayamūlāni, samuṭṭhānena byañjanā;

Vivādo adhikaraṇanti, bhedādhikaraṇe idanti.



这是巴利语文本的直译，我会按照您的要求完整翻译成简体中文：
犯戒发生在何处，与因缘相关联；
因缘根源，以缘起来解释；
争论是诤事，这是在破僧诤事中。


