B01010503antarapeyyālaṃ(中間的經文) c3.5s

Antarapeyyālaṃ

Katipucchāvāro

1. 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.

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

這是中間重複章節 有多少種犯戒？有多少種犯戒類別？有多少種調伏事項？有多少種不恭敬？有多少種恭敬？有多少種調伏事項？有多少種過失？有多少種犯戒起因？有多少種爭論根源？有多少種隨訴根源？有多少種和合法？有多少種破僧事項？有多少種諍事？有多少種止息？ 五種犯戒。五種犯戒類別。五種調伏事項。七種犯戒。七種犯戒類別。七種調伏事項。六種不恭敬。六種恭敬。六種調伏事項。四種過失。六種犯戒起因。六種爭論根源。六種隨訴根源。六種和合法。十八種破僧事項。四種諍事。七種止息。 其中什麼是五種犯戒？波羅夷犯戒、僧殘犯戒、波逸提犯戒、波羅提提舍尼犯戒、突吉羅犯戒 - 這是五種犯戒。 其中什麼是五種犯戒類別？波羅夷犯戒類別、僧殘犯戒類別、波逸提犯戒類別、波羅提提舍尼犯戒類別、突吉羅犯戒類別 - 這是五種犯戒類別。 其中什麼是五種調伏事項？對五種犯戒類別的遠離、禁止、迴避、戒絕、不作、不為、不犯、不超越時限、斷絕 - 這是五種調伏事項。 其中什麼是七種犯戒？波羅夷犯戒、僧殘犯戒、偷蘭遮犯戒、波逸提犯戒、波羅提提舍尼犯戒、突吉羅犯戒、惡語犯戒 - 這是七種犯戒。 其中什麼是七種犯戒類別？波羅夷犯戒類別、僧殘犯戒類別、偷蘭遮犯戒類別、波逸提犯戒類別、波羅提提舍尼犯戒類別、突吉羅犯戒類別、惡語犯戒類別 - 這是七種犯戒類別。 其中什麼是七種調伏事項？對七種犯戒類別的遠離、禁止、迴避、戒絕、不作、不為、不犯、不超越時限、斷絕 - 這是七種調伏事項。 其中什麼是六種不恭敬？對佛不恭敬、對法不恭敬、對僧不恭敬、對學處不恭敬、對不放逸不恭敬、對接待不恭敬 - 這是六種不恭敬。 其中什麼是六種恭敬？對佛恭敬、對法恭敬、對僧恭敬、對學處恭敬、對不放逸恭敬、對接待恭敬 - 這是六種恭敬。 其中什麼是六種調伏事項？對六種不恭敬的遠離、禁止、迴避、戒絕、不作、不為、不犯、不超越時限、斷絕 - 這是六種調伏事項。 其中什麼是四種過失？戒行過失、行為過失、見解過失、生活過失 - 這是四種過失。 其中什麼是六種犯戒起因？有的犯戒從身體而起,不從語言不從心意;有的犯戒從語言而起,不從身體不從心意;有的犯戒從身體和語言而起,不從心意;有的犯戒從身體和心意而起,不從語言;有的犯戒從語言和心意而起,不從身體;有的犯戒從身體和語言和心意而起 - 這是六種犯戒起因。 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.

其中什麼是六種爭論根源？ 在這裡,比丘易怒且懷恨。那個易怒且懷恨的比丘,對導師也不恭敬不順從,對法也不恭敬不順從,對僧團也不恭敬不順從,對學處也不完全履行。那個對導師不恭敬不順從,對法...對僧團...對學處不完全履行的比丘,他在僧團中引起爭論。這種爭論會導致許多人不利、不樂、不幸、有害、痛苦,包括天人。如果你們在內心或外在看到這樣的爭論根源,你們就應該努力去除這種惡劣的爭論根源。如果你們在內心或外在沒有看到這樣的爭論根源,你們就應該努力防止這種惡劣的爭論根源將來出現。這樣就能去除這種惡劣的爭論根源。這樣就能防止這種惡劣的爭論根源將來出現。 再者,比丘貶低他人且傲慢...嫉妒且吝嗇,狡詐且虛偽,惡欲且邪見,固執己見且堅持不放且難以勸導。那個固執己見且堅持不放且難以勸導的比丘,對導師也不恭敬不順從,對法也不恭敬不順從,對僧團也不恭敬不順從,對學處也不完全履行。那個對導師不恭敬不順從,對法...對僧團...對學處不完全履行的比丘,他在僧團中引起爭論。這種爭論會導致許多人不利、不樂、不幸、有害、痛苦,包括天人。如果你們在內心或外在看到這樣的爭論根源,你們就應該努力去除這種惡劣的爭論根源。如果你們在內心或外在沒有看到這樣的爭論根源,你們就應該努力防止這種惡劣的爭論根源將來出現。這樣就能去除這種惡劣的爭論根源。這樣就能防止這種惡劣的爭論根源將來出現。這就是六種爭論根源。

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.

其中什麼是六種隨訴根源？ 在這裡,比丘易怒且懷恨。那個易怒且懷恨的比丘,對導師也不恭敬不順從,對法也不恭敬不順從,對僧團也不恭敬不順從,對學處也不完全履行。那個對導師不恭敬不順從,對法...對僧團...對學處不完全履行的比丘,他在僧團中引起隨訴。這種隨訴會導致許多人不利、不樂、不幸、有害、痛苦,包括天人。如果你們在內心或外在看到這樣的隨訴根源,你們就應該努力去除這種惡劣的隨訴根源。如果你們在內心或外在沒有看到這樣的隨訴根源,你們就應該努力防止這種惡劣的隨訴根源將來出現。這樣就能去除這種惡劣的隨訴根源。這樣就能防止這種惡劣的隨訴根源將來出現。 再者,比丘貶低他人且傲慢...嫉妒且吝嗇,狡詐且虛偽,惡欲且邪見,固執己見且堅持不放且難以勸導。那個固執己見且堅持不放且難以勸導的比丘,對導師也不恭敬不順從,對法也不恭敬不順從,對僧團也不恭敬不順從,對學處也不完全履行。那個對導師不恭敬不順從,對法...對僧團...對學處不完全履行的比丘,他在僧團中引起隨訴。這種隨訴會導致許多人不利、不樂、不幸、有害、痛苦,包括天人。如果你們在內心或外在看到這樣的隨訴根源,你們就應該努力去除這種惡劣的隨訴根源。如果你們在內心或外在沒有看到這樣的隨訴根源,你們就應該努力防止這種惡劣的隨訴根源將來出現。這樣就能去除這種惡劣的隨訴根源。這樣就能防止這種惡劣的隨訴根源將來出現。這就是六種隨訴根源。 其中什麼是六種和合法？ 在這裡,比丘對同梵行者,無論公開還是私下,都表現出慈愛的身業。這是一種和合法,能帶來喜愛、尊重、團結、無諍、和諧、一致。 再者,比丘對同梵行者,無論公開還是私下,都表現出慈愛的語業。這也是一種和合法,能帶來喜愛、尊重、團結、無諍、和諧、一致。 再者,比丘對同梵行者,無論公開還是私下,都表現出慈愛的意業。這也是一種和合法,能帶來喜愛、尊重、團結、無諍、和諧、一致。 再者,比丘對於如法獲得的利養,即使只是缽中的食物,也與持戒的同梵行者共享。這也是一種和合法,能帶來喜愛、尊重、團結、無諍、和諧、一致。 再者,比丘與同梵行者一起遵守那些無缺陷、無瑕疵、無污點、無雜染、自由、智者讚歎、不執著、導向定的戒律,無論公開還是私下。這也是一種和合法,能帶來喜愛、尊重、團結、無諍、和諧、一致。 再者,比丘與同梵行者一起保持那種聖潔的、出離的、能正確導向苦滅的見解,無論公開還是私下。這也是一種和合法,能帶來喜愛、尊重、團結、無諍、和諧、一致。 這就是六種和合法。

1. 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

2. 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.

1. Katāpattivāro

其中什麼是十八種破僧事項？ 在這裡,比丘將非法說成是法,將法說成是非法,將非律說成是律,將律說成是非律,將如來未說未講的說成是如來已說已講的,將如來已說已講的說成是如來未說未講的,將如來未行的說成是如來已行的,將如來已行的說成是如來未行的,將如來未制定的說成是如來已制定的,將如來已制定的說成是如來未制定的,將犯戒說成是不犯戒,將不犯戒說成是犯戒,將輕戒說成是重戒,將重戒說成是輕戒,將有餘戒說成是無餘戒,將無餘戒說成是有餘戒,將粗重戒說成是非粗重戒,將非粗重戒說成是粗重戒。這就是十八種破僧事項。 其中什麼是四種諍事？爭論諍事、隨訴諍事、犯戒諍事、事務諍事 - 這是四種諍事。 其中什麼是七種止息？現前止息、憶念止息、不癡止息、自言治、多數決、罪狀裁決、草覆地 - 這是七種止息。 問答章節結束。 其摘要如下: 犯戒和犯戒類別,調伏七種, 再有不恭敬和恭敬,以及根源, 再有調伏和過失,起因和爭論, 隨訴和和合法,破僧和諍事, 七種止息已說,共十七項。 六種犯戒起因章 以第一種犯戒起因能犯波羅夷嗎?應說不能。能犯僧殘嗎?應說能。能犯偷蘭遮嗎?應說能。能犯波逸提嗎?應說能。能犯波羅提提舍尼嗎?應說能。能犯突吉羅嗎?應說能。能犯惡語嗎?應說不能。 以第二種犯戒起因能犯波羅夷嗎?應說不能。能犯僧殘嗎?應說能。能犯偷蘭遮嗎?應說能。能犯波逸提嗎?應說能。能犯波羅提提舍尼嗎?應說不能。能犯突吉羅嗎?應說能。能犯惡語嗎?應說不能。 以第三種犯戒起因能犯波羅夷嗎?應說不能。能犯僧殘嗎?應說能。能犯偷蘭遮嗎?應說能。能犯波逸提嗎?應說能。能犯波羅提提舍尼嗎?應說能。能犯突吉羅嗎?應說能。能犯惡語嗎?應說不能。 以第四種犯戒起因能犯波羅夷嗎?應說能。能犯僧殘嗎?應說能。能犯偷蘭遮嗎?應說能。能犯波逸提嗎?應說能。能犯波羅提提舍尼嗎?應說能。能犯突吉羅嗎?應說能。能犯惡語嗎?應說不能。 以第五種犯戒起因能犯波羅夷嗎?應說能。能犯僧殘嗎?應說能。能犯偷蘭遮嗎?應說能。能犯波逸提嗎?應說能。能犯波羅提提舍尼嗎?應說不能。能犯突吉羅嗎?應說能。能犯惡語嗎?應說能。 以第六種犯戒起因能犯波羅夷嗎?應說能。能犯僧殘嗎?應說能。能犯偷蘭遮嗎?應說能。能犯波逸提嗎?應說能。能犯波羅提提舍尼嗎?應說能。能犯突吉羅嗎?應說能。能犯惡語嗎?應說不能。 六種犯戒起因章第一結束。 已犯戒章

1. 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.

1. 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.

以第一種犯戒起因能犯多少戒?以第一種犯戒起因能犯五種戒。比丘認為是如法的,自己乞求建造小屋,未指定地點,超過尺寸,有危害,無空地,在施工過程中犯突吉羅;在一塊土坯未到之前犯偷蘭遮;在那塊土坯到達時犯僧殘;比丘認為是如法的,在非時食用食物,犯波逸提;比丘認為是如法的,從進入俗家的非親屬比丘尼手中親自接受並食用硬食或軟食,犯波羅提提舍尼 - 以第一種犯戒起因能犯這五種戒。 這些犯戒屬於四種過失中的幾種過失?屬於七種犯戒類別中的幾種犯戒類別?由六種犯戒起因中的幾種起因而起?屬於四種諍事中的哪種諍事?由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的兩種過失 - 或屬於戒行過失,或屬於行為過失。屬於七種犯戒類別中的五種犯戒類別 - 或屬於僧殘犯戒類別,或屬於偷蘭遮犯戒類別,或屬於波逸提犯戒類別,或屬於波羅提提舍尼犯戒類別,或屬於突吉羅犯戒類別。由六種犯戒起因中的一種起因而起 - 從身體而起,不從語言不從心意。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。 以第二種犯戒起因能犯多少戒?以第二種犯戒起因能犯四種戒。比丘認為是如法的,命令說:"為我建造小屋。"他們為他建造小屋,未指定地點,超過尺寸,有危害,無空地。在施工過程中犯突吉羅;在一塊土坯未到之前犯偷蘭遮;在那塊土坯到達時犯僧殘。比丘認為是如法的,逐句教導未受具足戒者法,犯波逸提 - 以第二種犯戒起因能犯這四種戒。 這些犯戒屬於四種過失中的幾種過失?...由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的兩種過失 - 或屬於戒行過失,或屬於行為過失。屬於七種犯戒類別中的四種犯戒類別 - 或屬於僧殘犯戒類別,或屬於偷蘭遮犯戒類別,或屬於波逸提犯戒類別,或屬於突吉羅犯戒類別。由六種犯戒起因中的一種起因而起 - 從語言而起,不從身體不從心意。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。

1. 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.

1. 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.

以第三種犯戒起因能犯多少戒?以第三種犯戒起因能犯五種戒。比丘認為是如法的,商議后建造小屋,未指定地點,超過尺寸,有危害,無空地。在施工過程中犯突吉羅;在一塊土坯未到之前犯偷蘭遮;在那塊土坯到達時犯僧殘。比丘認為是如法的,為自己乞求精美食物並食用,犯波逸提。比丘認為是如法的,在比丘尼指示時不加制止而食用,犯波羅提提舍尼 - 以第三種犯戒起因能犯這五種戒。 這些犯戒屬於四種過失中的幾種過失?...由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的兩種過失 - 或屬於戒行過失,或屬於行為過失。屬於七種犯戒類別中的五種犯戒類別 - 或屬於僧殘犯戒類別,或屬於偷蘭遮犯戒類別,或屬於波逸提犯戒類別,或屬於波羅提提舍尼犯戒類別,或屬於突吉羅犯戒類別。由六種犯戒起因中的一種起因而起 - 從身體和語言而起,不從心意。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。 以第四種犯戒起因能犯多少戒?以第四種犯戒起因能犯六種戒。比丘行淫,犯波羅夷。比丘認為是不如法的,自己乞求建造小屋,未指定地點,超過尺寸,有危害,無空地,在施工過程中犯突吉羅;在一塊土坯未到之前犯偷蘭遮;在那塊土坯到達時犯僧殘。比丘認為是不如法的,在非時食用食物,犯波逸提。比丘認為是不如法的,從進入俗家的非親屬比丘尼手中親自接受並食用硬食或軟食,犯波羅提提舍尼。以第四種犯戒起因能犯這六種戒。 這些犯戒屬於四種過失中的幾種過失?...由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的兩種過失 - 或屬於戒行過失,或屬於行為過失。屬於七種犯戒類別中的六種犯戒類別 - 或屬於波羅夷犯戒類別,或屬於僧殘犯戒類別,或屬於偷蘭遮犯戒類別,或屬於波逸提犯戒類別,或屬於波羅提提舍尼犯戒類別,或屬於突吉羅犯戒類別。由六種犯戒起因中的一種起因而起 - 從身體和心意而起,不從語言。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。

1. 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.

1. 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.

1. Āpattisamuṭṭhānagāthā

以第五種犯戒起因能犯多少戒?以第五種犯戒起因能犯六種戒。比丘惡欲,被慾望驅使,虛妄宣稱未證得的上人法,犯波羅夷。比丘認為是不如法的,命令說:"為我建造小屋。"他們為他建造小屋,未指定地點,超過尺寸,有危害,無空地。在施工過程中犯突吉羅;在一塊土坯未到之前犯偷蘭遮;在那塊土坯到達時犯僧殘。比丘認為是不如法的,逐句教導未受具足戒者法,犯波逸提。不是想要斥責,不是想要羞辱,不是想要使人難堪,而是出於玩笑心態用低賤的語言說低賤的話,犯惡語 - 以第五種犯戒起因能犯這六種戒。 這些犯戒屬於四種過失中的幾種過失?...由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的兩種過失 - 或屬於戒行過失,或屬於行為過失。屬於七種犯戒類別中的六種犯戒類別 - 或屬於波羅夷犯戒類別,或屬於僧殘犯戒類別,或屬於偷蘭遮犯戒類別,或屬於波逸提犯戒類別,或屬於突吉羅犯戒類別,或屬於惡語犯戒類別。由六種犯戒起因中的一種起因而起 - 從語言和心意而起,不從身體。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。 以第六種犯戒起因能犯多少戒?以第六種犯戒起因能犯六種戒。比丘商議后偷竊物品,犯波羅夷。比丘認為是不如法的,商議后建造小屋,未指定地點,超過尺寸,有危害,無空地,在施工過程中犯突吉羅;在一塊土坯未到之前犯偷蘭遮;在那塊土坯到達時,犯僧殘。比丘認為是不如法的,為自己乞求精美食物並食用,犯波逸提。比丘認為是不如法的,在比丘尼指示時不加制止而食用,犯波羅提提舍尼 - 以第六種犯戒起因能犯這六種戒。 這些犯戒屬於四種過失中的幾種過失?屬於七種犯戒類別中的幾種犯戒類別?由六種犯戒起因中的幾種起因而起?屬於四種諍事中的哪種諍事?由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的兩種過失 - 或屬於戒行過失,或屬於行為過失。屬於七種犯戒類別中的六種犯戒類別 - 或屬於波羅夷犯戒類別,或屬於僧殘犯戒類別,或屬於偷蘭遮犯戒類別,或屬於波逸提犯戒類別,或屬於波羅提提舍尼犯戒類別,或屬於突吉羅犯戒類別。由六種犯戒起因中的一種起因而起 - 從身體和語言和心意而起。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。 六種犯戒起因 已犯戒章第二結束。 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.

1. Vipattipaccayavāro

2. 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.

1. 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.

身體起因,無邊見者; 世間利益,寂靜見者; 所說犯戒,由此而起; 幾種我問,請解說者。 身體起因,無邊見者; 世間利益,寂靜見者; 所說犯戒,由此五起; 這是我對,解說者說。 語言起因,無邊見者; 世間利益,寂靜見者; 所說犯戒,由此而起; 幾種我問,請解說者。 語言起因,無邊見者; 世間利益,寂靜見者; 所說犯戒,由此四起; 這是我對,解說者說。 身語起因,無邊見者; 世間利益,寂靜見者; 所說犯戒,由此而起; 幾種我問,請解說者。 身語起因,無邊見者; 世間利益,寂靜見者; 所說犯戒,由此五起; 這是我對,解說者說。 身意起因,無邊見者; 世間利益,寂靜見者; 所說犯戒,由此而起; 幾種我問,請解說者。 身意起因,無邊見者; 世間利益,寂靜見者; 所說犯戒,由此六起; 這是我對,解說者說。 語意起因,無邊見者; 世間利益,寂靜見者; 所說犯戒,由此而起; 幾種我問,請解說者。 語意起因,無邊見者; 世間利益,寂靜見者; 所說犯戒,由此六起; 這是我對,解說者說。 身語意起,無邊見者; 世間利益,寂靜見者; 所說犯戒,由此而起; 幾種我問,請解說者。 身語意起,無邊見者; 世間利益,寂靜見者; 所說犯戒,由此六起; 這是我對,解說者說。 犯戒起因偈第三結束。 過失緣由章 因戒行過失而犯幾種戒?因戒行過失而犯四種戒 - 比丘尼明知而隱瞞波羅夷法,犯波羅夷;懷疑而隱瞞,犯偷蘭遮;比丘隱瞞僧殘,犯波逸提;隱瞞自己的粗重罪,犯突吉羅 - 因戒行過失而犯這四種戒。 這些犯戒屬於四種過失中的幾種過失?...由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的兩種過失 - 或屬於戒行過失,或屬於行為過失。屬於七種犯戒類別中的四種犯戒類別 - 或屬於波羅夷犯戒類別,或屬於偷蘭遮犯戒類別,或屬於波逸提犯戒類別,或屬於突吉羅犯戒類別。由六種犯戒起因中的一種起因而起 - 從身體和語言和心意而起。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。 因行為過失而犯幾種戒?因行為過失而犯一種戒。隱瞞行為過失,犯突吉羅 - 因行為過失而犯這一種戒。 這種犯戒屬於四種過失中的幾種過失?...由七種止息中的幾種止息而止息?這種犯戒屬於四種過失中的一種過失 - 行為過失。屬於七種犯戒類別中的一種犯戒類別 - 突吉羅犯戒類別。由六種犯戒起因中的一種起因而起 - 從身體和語言和心意而起。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。

1. 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.

1. 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.

1. Adhikaraṇapaccayavāro

2. 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.

因見解過失而犯幾種戒?因見解過失而犯兩種戒。對惡見經三次勸告不捨棄,羯磨文宣讀時犯突吉羅;羯磨文結束時犯波逸提 - 因見解過失而犯這兩種戒。 這些犯戒屬於四種過失中的幾種過失?...由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的一種過失 - 行為過失。屬於七種犯戒類別中的兩種犯戒類別 - 或屬於波逸提犯戒類別,或屬於突吉羅犯戒類別。由六種犯戒起因中的一種起因而起 - 從身體和語言和心意而起。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。 因生活過失而犯幾種戒?因生活過失而犯六種戒。爲了生活,因生活緣故,惡欲,被慾望驅使,虛妄宣稱未證得的上人法,犯波羅夷。爲了生活,因生活緣故,從事媒介,犯僧殘。爲了生活,因生活緣故,說"住在你精舍里的那位比丘是阿羅漢",對方理解時犯偷蘭遮。爲了生活,因生活緣故,比丘為自己乞求精美食物並食用,犯波逸提。爲了生活,因生活緣故,比丘尼為自己乞求精美食物並食用,犯波羅提提舍尼。爲了生活,因生活緣故,無病而為自己乞求湯或飯並食用,犯突吉羅 - 因生活過失而犯這六種戒。 這些犯戒屬於四種過失中的幾種過失?...由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的兩種過失 - 或屬於戒行過失,或屬於行為過失。屬於七種犯戒類別中的六種犯戒類別 - 或屬於波羅夷犯戒類別,或屬於僧殘犯戒類別,或屬於偷蘭遮犯戒類別,或屬於波逸提犯戒類別,或屬於波羅提提舍尼犯戒類別,或屬於突吉羅犯戒類別。由六種犯戒起因中的六種起因而起 - 或從身體而起,不從語言不從心意;或從語言而起,不從身體不從心意;或從身體和語言而起,不從心意;或從身體和心意而起,不從語言;或從語言和心意而起,不從身體;或從身體和語言和心意而起。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。 過失緣由章第四結束。 諍事緣由章 因爭論諍事而犯幾種戒?因爭論諍事而犯兩種戒。辱罵已受具足戒者,犯波逸提;辱罵未受具足戒者,犯突吉羅 - 因爭論諍事而犯這兩種戒。 這些犯戒屬於四種過失中的幾種過失?...由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的一種過失 - 行為過失。屬於七種犯戒類別中的兩種犯戒類別 - 或屬於波逸提犯戒類別,或屬於突吉羅犯戒類別。由六種犯戒起因中的三種起因而起 - 或從身體和心意而起,不從語言;或從語言和心意而起,不從身體;或從身體和語言和心意而起。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。

1. 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.

1. 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.

因隨訴諍事而犯幾種戒?因隨訴諍事而犯三種戒。以無根據的波羅夷法誹謗比丘,犯僧殘;以無根據的僧殘誹謗,犯波逸提;以無根據的行為過失誹謗,犯突吉羅 - 因隨訴諍事而犯這三種戒。 這些犯戒屬於四種過失中的幾種過失?...由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的兩種過失 - 或屬於戒行過失,或屬於行為過失。屬於七種犯戒類別中的三種犯戒類別 - 或屬於僧殘犯戒類別,或屬於波逸提犯戒類別,或屬於突吉羅犯戒類別。由六種犯戒起因中的三種起因而起 - 或從身體和心意而起,不從語言;或從語言和心意而起,不從身體;或從身體和語言和心意而起。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。 因犯戒諍事而犯幾種戒?因犯戒諍事而犯四種戒。比丘尼明知而隱瞞波羅夷法,犯波羅夷;懷疑而隱瞞,犯偷蘭遮;比丘隱瞞僧殘,犯波逸提;隱瞞行為過失,犯突吉羅 - 因犯戒諍事而犯這四種戒。 這些犯戒屬於四種過失中的幾種過失?...由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的兩種過失 - 或屬於戒行過失,或屬於行為過失。屬於七種犯戒類別中的四種犯戒類別 - 或屬於波羅夷犯戒類別,或屬於偷蘭遮犯戒類別,或屬於波逸提犯戒類別,或屬於突吉羅犯戒類別。由六種犯戒起因中的一種起因而起 - 從身體和語言和心意而起。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。

1. 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

1. Adhikaraṇapariyāyavāro

2. 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?

1. 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.

因羯磨諍事而犯幾種戒?因羯磨諍事而犯五種戒。追隨被擯除者的比丘尼經三次勸告不捨棄,羯磨文宣讀時犯突吉羅;兩次羯磨文宣讀時犯偷蘭遮;羯磨文結束時犯波羅夷。追隨破僧者的比丘們經三次勸告不捨棄,犯僧殘。對惡見經三次勸告不捨棄,犯波逸提 - 因羯磨諍事而犯這五種戒。 這些犯戒屬於四種過失中的幾種過失?...由七種止息中的幾種止息而止息?這些犯戒屬於四種過失中的兩種過失 - 或屬於戒行過失,或屬於行為過失。屬於七種犯戒類別中的五種犯戒類別 - 或屬於波羅夷犯戒類別,或屬於僧殘犯戒類別,或屬於偷蘭遮犯戒類別,或屬於波逸提犯戒類別,或屬於突吉羅犯戒類別。由六種犯戒起因中的一種起因而起 - 從身體和語言和心意而起。屬於四種諍事中的犯戒諍事。由七種止息中的三種止息而止息 - 或由現前止息和自言治,或由現前止息和草覆地。 除去七種犯戒和七種犯戒類別,其餘的犯戒屬於四種過失中的幾種過失?屬於七種犯戒類別中的幾種犯戒類別?由六種犯戒起因中的幾種起因而起?屬於四種諍事中的哪種諍事?由七種止息中的幾種止息而止息?除去七種犯戒和七種犯戒類別,其餘的犯戒不屬於四種過失中的任何過失,不屬於七種犯戒類別中的任何犯戒類別,不由六種犯戒起因中的任何起因而起,不屬於四種諍事中的任何諍事,不由七種止息中的任何止息而止息。為什麼?因為除去七種犯戒和七種犯戒類別,沒有其他的犯戒。 諍事緣由章第五結束。 中間重複部分結束。 其摘要: 幾問起因及,所犯戒同樣; 起因與過失,以及諍事等。 止息分別 諍事差別章 爭論諍事 - 什麼是先導?有幾種情況?有幾種事由?有幾種基礎?有幾種因?有幾種根?以幾種方式爭論?爭論諍事由幾種止息而止息? 隨訴諍事 - 什麼是先導?有幾種情況?有幾種事由?有幾種基礎?有幾種因?有幾種根?以幾種方式隨訴?隨訴諍事由幾種止息而止息? 犯戒諍事 - 什麼是先導?有幾種情況?有幾種事由?有幾種基礎?有幾種因?有幾種根?以幾種方式犯戒?犯戒諍事由幾種止息而止息? 羯磨諍事 - 什麼是先導?有幾種情況?有幾種事由?有幾種基礎?有幾種因?有幾種根?以幾種方式產生羯磨?羯磨諍事由幾種止息而止息? 爭論諍事的先導是什麼?貪慾是先導,嗔恚是先導,愚癡是先導,無貪是先導,無嗔是先導,無癡是先導。有幾種情況?十八種破僧事是情況。有幾種事由?十八種破僧事是事由。有幾種基礎?十八種破僧事是基礎。有幾種因?九種因 - 三種善因,三種不善因,三種無記因。有幾種根?十二種根。以幾種方式爭論?以兩種方式爭論 - 或認為是法,或認為是非法。爭論諍事由幾種止息而止息?爭論諍事由兩種止息而止息 - 由現前止息和多數決。

1. 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.

2. 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.

3. 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.

1. Sādhāraṇavāro

2. 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.

隨訴諍事的先導是什麼?貪慾是先導,嗔恚是先導,愚癡是先導,無貪是先導,無嗔是先導,無癡是先導。有幾種情況?四種過失是情況。有幾種事由?四種過失是事由。有幾種基礎?四種過失是基礎。有幾種因?九種因 - 三種善因,三種不善因,三種無記因。有幾種根?十四種根。以幾種方式隨訴?以兩種方式隨訴 - 或從事由,或從犯戒。隨訴諍事由幾種止息而止息?隨訴諍事由四種止息而止息 - 由現前止息、憶念止息、不癡止息和罪處止息。 犯戒諍事的先導是什麼?貪慾是先導,嗔恚是先導,愚癡是先導,無貪是先導,無嗔是先導,無癡是先導。有幾種情況?七種犯戒類別是情況。有幾種事由?七種犯戒類別是事由。有幾種基礎?七種犯戒類別是基礎。有幾種因?六種因 - 三種不善因,三種無記因。有幾種根?六種犯戒起因是根。以幾種方式犯戒?以六種方式犯戒 - 無慚,無知,疑慮,認為不如法為如法,認為如法為不如法,忘失正念。犯戒諍事由幾種止息而止息?犯戒諍事由三種止息而止息 - 由現前止息和自言治,由現前止息和草覆地。 羯磨諍事的先導是什麼?貪慾是先導,嗔恚是先導,愚癡是先導,無貪是先導,無嗔是先導,無癡是先導。有幾種情況?四種羯磨是情況。有幾種事由?四種羯磨是事由。有幾種基礎?四種羯磨是基礎。有幾種因?九種因 - 三種善因,三種不善因,三種無記因。有幾種根?一種根 - 僧團。以幾種方式產生羯磨?以兩種方式產生羯磨 - 或從宣告,或從徵詢。羯磨諍事由幾種止息而止息?羯磨諍事由一種止息而止息 - 由現前止息。 有幾種止息?七種止息。現前止息、憶念止息、不癡止息、自言治、多數決、罪處止息、草覆地 - 這七種止息。 這七種止息可能成為十種止息,十種止息可能成為七種止息,依事由而有差別。 怎樣可能?爭論諍事有兩種止息,隨訴諍事有四種止息,犯戒諍事有三種止息,羯磨諍事有一種止息。如此,這七種止息成為十種止息,十種止息成為七種止息,依事由而有差別。 差別章第六結束。 共通章 有幾種止息是爭論諍事所共通的?有幾種止息是爭論諍事所不共通的?有幾種止息是隨訴諍事所共通的?有幾種止息是隨訴諍事所不共通的?有幾種止息是犯戒諍事所共通的?有幾種止息是犯戒諍事所不共通的?有幾種止息是羯磨諍事所共通的?有幾種止息是羯磨諍事所不共通的? 兩種止息是爭論諍事所共通的 - 現前止息、多數決。五種止息是爭論諍事所不共通的 - 憶念止息、不癡止息、自言治、罪處止息、草覆地。 四種止息是隨訴諍事所共通的 - 現前止息、憶念止息、不癡止息、罪處止息。三種止息是隨訴諍事所不共通的 - 多數決、自言治、草覆地。 三種止息是犯戒諍事所共通的 - 現前止息、自言治、草覆地。四種止息是犯戒諍事所不共通的 - 多數決、憶念止息、不癡止息、罪處止息。 一種止息是羯磨諍事所共通的 - 現前止息。六種止息是羯磨諍事所不共通的 - 多數決、憶念止息、不癡止息、自言治、罪處止息、草覆地。 共通章第七結束。

1. Tabbhāgiyavāro

2. 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.

1. Samathā samathassa sādhāraṇavāro

2. 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.

1. Samathā samathassa tabbhāgiyavāro

2. 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.

1. Samathasammukhāvinayavāro

同類章節 有幾種調解方法屬於爭論事件的同類？有幾種調解方法屬於爭論事件的異類？有幾種調解方法屬於指責事件的同類？有幾種調解方法屬於指責事件的異類？有幾種調解方法屬於犯戒事件的同類？有幾種調解方法屬於犯戒事件的異類？有幾種調解方法屬於職責事件的同類？有幾種調解方法屬於職責事件的異類？ 兩種調解方法屬於爭論事件的同類 - 現前調解和多數決。五種調解方法屬於爭論事件的異類 - 憶念調解、不癡調解、自白、罪狀裁決、草覆蓋。 四種調解方法屬於指責事件的同類 - 現前調解、憶念調解、不癡調解、罪狀裁決。三種調解方法屬於指責事件的異類 - 多數決、自白、草覆蓋。 三種調解方法屬於犯戒事件的同類 - 現前調解、自白、草覆蓋。四種調解方法屬於犯戒事件的異類 - 多數決、憶念調解、不癡調解、罪狀裁決。 一種調解方法屬於職責事件的同類 - 現前調解。六種調解方法屬於職責事件的異類 - 多數決、憶念調解、不癡調解、自白、罪狀裁決、草覆蓋。 同類章節結束，第八章。 調解方法之間的共同章節 調解方法之間有共同的，調解方法之間有不共同的。可能調解方法之間是共同的，可能調解方法之間是不共同的。 怎樣可能調解方法之間是共同的？怎樣可能調解方法之間是不共同的？多數決與現前調解是共同的，與憶念調解、不癡調解、自白、罪狀裁決、草覆蓋是不共同的。 憶念調解與現前調解是共同的，與不癡調解、自白、罪狀裁決、草覆蓋、多數決是不共同的。 不癡調解與現前調解是共同的，與自白、罪狀裁決、草覆蓋、多數決、憶念調解是不共同的。 自白與現前調解是共同的，與罪狀裁決、草覆蓋、多數決、憶念調解、不癡調解是不共同的。 罪狀裁決與現前調解是共同的，與草覆蓋、多數決、憶念調解、不癡調解、自白是不共同的。 草覆蓋與現前調解是共同的，與多數決、憶念調解、不癡調解、自白、罪狀裁決是不共同的。這樣可能調解方法之間是共同的；這樣可能調解方法之間是不共同的。 調解方法之間的共同章節結束，第九章。 調解方法之間的同類章節 調解方法之間有同類的，調解方法之間有異類的。可能調解方法之間是同類的，可能調解方法之間是異類的。 怎樣可能調解方法之間是同類的？怎樣可能調解方法之間是異類的？多數決與現前調解是同類的，與憶念調解、不癡調解、自白、罪狀裁決、草覆蓋是異類的。 憶念調解與現前調解是同類的，與不癡調解、自白、罪狀裁決、草覆蓋、多數決是異類的。 不癡調解與現前調解是同類的，與自白、罪狀裁決、草覆蓋、多數決、憶念調解是異類的。 自白與現前調解是同類的，與罪狀裁決、草覆蓋、多數決、憶念調解、不癡調解是異類的。 罪狀裁決與現前調解是同類的，與草覆蓋、多數決、憶念調解、不癡調解、自白是異類的。 草覆蓋與現前調解是同類的，與多數決、憶念調解、不癡調解、自白、罪狀裁決是異類的。這樣可能調解方法之間是同類的，這樣可能調解方法之間是異類的。 調解方法之間的同類章節結束，第十章。 調解方法與現前調解章節

1. 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.

1. Vinayavāro

2. 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.

1. Kusalavāro

調解方法是現前調解嗎？現前調解是調解方法嗎？調解方法是多數決嗎？多數決是調解方法嗎？調解方法是憶念調解嗎？憶念調解是調解方法嗎？調解方法是不癡調解嗎？不癡調解是調解方法嗎？調解方法是自白嗎？自白是調解方法嗎？調解方法是罪狀裁決嗎？罪狀裁決是調解方法嗎？調解方法是草覆蓋嗎？草覆蓋是調解方法嗎？ 多數決、憶念調解、不癡調解、自白、罪狀裁決、草覆蓋 - 這些是調解方法，不是現前調解。現前調解既是調解方法也是現前調解。 憶念調解、不癡調解、自白、罪狀裁決、草覆蓋、現前調解 - 這些是調解方法，不是多數決。多數決既是調解方法也是多數決。 不癡調解、自白、罪狀裁決、草覆蓋、現前調解、多數決 - 這些是調解方法，不是憶念調解。憶念調解既是調解方法也是憶念調解。 自白、罪狀裁決、草覆蓋、現前調解、多數決、憶念調解 - 這些是調解方法，不是不癡調解。不癡調解既是調解方法也是不癡調解。 罪狀裁決、草覆蓋、現前調解、多數決、憶念調解、不癡調解 - 這些是調解方法，不是自白。自白既是調解方法也是自白。 草覆蓋、現前調解、多數決、憶念調解、不癡調解、自白 - 這些是調解方法，不是罪狀裁決。罪狀裁決既是調解方法也是罪狀裁決。 現前調解、多數決、憶念調解、不癡調解、自白、罪狀裁決 - 這些是調解方法，不是草覆蓋。草覆蓋既是調解方法也是草覆蓋。 調解方法與現前調解章節結束，第十一章。 戒律章節 戒律是現前調解嗎？現前調解是戒律嗎？戒律是多數決嗎？多數決是戒律嗎？戒律是憶念調解嗎？憶念調解是戒律嗎？戒律是不癡調解嗎？不癡調解是戒律嗎？戒律是自白嗎？自白是戒律嗎？戒律是罪狀裁決嗎？罪狀裁決是戒律嗎？戒律是草覆蓋嗎？草覆蓋是戒律嗎？ 戒律可能是現前調解，可能不是現前調解。現前調解既是戒律也是現前調解。 戒律可能是多數決，可能不是多數決。多數決既是戒律也是多數決。 戒律可能是憶念調解，可能不是憶念調解。憶念調解既是戒律也是憶念調解。 戒律可能是不癡調解，可能不是不癡調解。不癡調解既是戒律也是不癡調解。 戒律可能是自白，可能不是自白。自白既是戒律也是自白。 戒律可能是罪狀裁決，可能不是罪狀裁決。罪狀裁決既是戒律也是罪狀裁決。 戒律可能是草覆蓋，可能不是草覆蓋。草覆蓋既是戒律也是草覆蓋。 戒律章節結束，第十二章。 善法章節

1. 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.

1. Yatthavāro, pucchāvāro

2. 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.

1. Samathavāro, vissajjanāvāro

現前調解是善的、不善的還是無記的？多數決是善的、不善的還是無記的？憶念調解是善的、不善的還是無記的？不癡調解是善的、不善的還是無記的？自白是善的、不善的還是無記的？罪狀裁決是善的、不善的還是無記的？草覆蓋是善的、不善的還是無記的？ 現前調解可能是善的，可能是無記的。現前調解不可能是不善的。 多數決可能是善的，可能是不善的，可能是無記的。 憶念調解可能是善的，可能是不善的，可能是無記的。 不癡調解可能是善的，可能是不善的，可能是無記的。 自白可能是善的，可能是不善的，可能是無記的。 罪狀裁決可能是善的，可能是不善的，可能是無記的。 草覆蓋可能是善的，可能是不善的，可能是無記的。 爭論事件是善的、不善的還是無記的？指責事件是善的、不善的還是無記的？犯戒事件是善的、不善的還是無記的？職責事件是善的、不善的還是無記的？ 爭論事件可能是善的，可能是不善的，可能是無記的。 指責事件可能是善的，可能是不善的，可能是無記的。 犯戒事件可能是不善的，可能是無記的。犯戒事件不可能是善的。 職責事件可能是善的，可能是不善的，可能是無記的。 善法章節結束，第十三章。 何處章節，問題章節 哪裡可以使用多數決，那裡就可以使用現前調解；哪裡可以使用現前調解，那裡就可以使用多數決。那裡不能使用憶念調解，不能使用不癡調解，不能使用自白，不能使用罪狀裁決，不能使用草覆蓋。 哪裡可以使用憶念調解，那裡就可以使用現前調解；哪裡可以使用現前調解，那裡就可以使用憶念調解。那裡不能使用不癡調解，不能使用自白，不能使用罪狀裁決，不能使用草覆蓋，不能使用多數決。 哪裡可以使用不癡調解，那裡就可以使用現前調解；哪裡可以使用現前調解，那裡就可以使用不癡調解。那裡不能使用自白，不能使用罪狀裁決，不能使用草覆蓋，不能使用多數決，不能使用憶念調解。 哪裡可以使用自白，那裡就可以使用現前調解；哪裡可以使用現前調解，那裡就可以使用自白。那裡不能使用罪狀裁決，不能使用草覆蓋，不能使用多數決，不能使用憶念調解，不能使用不癡調解。 哪裡可以使用罪狀裁決，那裡就可以使用現前調解；哪裡可以使用現前調解，那裡就可以使用罪狀裁決。那裡不能使用草覆蓋，不能使用多數決，不能使用憶念調解，不能使用不癡調解，不能使用自白。 哪裡可以使用草覆蓋，那裡就可以使用現前調解；哪裡可以使用現前調解，那裡就可以使用草覆蓋。那裡不能使用多數決，不能使用憶念調解，不能使用不癡調解，不能使用自白，不能使用罪狀裁決。 哪裡有多數決，那裡就有現前調解；哪裡有現前調解，那裡就有多數決。那裡沒有憶念調解，沒有不癡調解，沒有自白，沒有罪狀裁決，沒有草覆蓋。 哪裡有憶念調解，那裡就有現前調解；哪裡有現前調解，那裡就有憶念調解。那裡沒有不癡調解，沒有自白，沒有罪狀裁決，沒有草覆蓋，沒有多數決。以現前調解為根本... 哪裡有草覆蓋，那裡就有現前調解；哪裡有現前調解，那裡就有草覆蓋。那裡沒有多數決，沒有憶念調解，沒有不癡調解，沒有自白，沒有罪狀裁決。 輪轉重複。 何處章節結束，第十四章。 調解章節，解答章節

1. 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.

1. Saṃsaṭṭhavāro

2. 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.

1. Sammativāro

當用現前調解和多數決平息爭端時,哪裡可以使用多數決,那裡就可以使用現前調解;哪裡可以使用現前調解,那裡就可以使用多數決。那裡不能使用憶念調解,不能使用不癡調解,不能使用自白,不能使用罪狀裁決,不能使用草覆蓋。 當用現前調解和憶念調解平息爭端時,哪裡可以使用憶念調解,那裡就可以使用現前調解;哪裡可以使用現前調解,那裡就可以使用憶念調解。那裡不能使用不癡調解,不能使用自白,不能使用罪狀裁決,不能使用草覆蓋,不能使用多數決。 當用現前調解和不癡調解平息爭端時,哪裡可以使用不癡調解,那裡就可以使用現前調解;哪裡可以使用現前調解,那裡就可以使用不癡調解。那裡不能使用自白,不能使用罪狀裁決,不能使用草覆蓋,不能使用多數決,不能使用憶念調解。 當用現前調解和自白平息爭端時,哪裡可以使用自白,那裡就可以使用現前調解;哪裡可以使用現前調解,那裡就可以使用自白。那裡不能使用罪狀裁決,不能使用草覆蓋,不能使用多數決,不能使用憶念調解,不能使用不癡調解。 當用現前調解和罪狀裁決平息爭端時,哪裡可以使用罪狀裁決,那裡就可以使用現前調解;哪裡可以使用現前調解,那裡就可以使用罪狀裁決。那裡不能使用草覆蓋,不能使用多數決,不能使用憶念調解,不能使用不癡調解,不能使用自白。 當用現前調解和草覆蓋平息爭端時,哪裡可以使用草覆蓋,那裡就可以使用現前調解;哪裡可以使用現前調解,那裡就可以使用草覆蓋。那裡不能使用多數決,不能使用憶念調解,不能使用不癡調解,不能使用自白,不能使用罪狀裁決。 調解章節結束,第十五章。 混合章節 爭端和調解方法這些法是混合的還是分離的?是否可以把這些法分開來解釋其差異? 爭端和調解方法這些法是分離的,不是混合的。可以把這些法分開來解釋其差異。不應該這樣說。爭端和調解方法這些法是混合的,不是分離的。不能把這些法分開來解釋其差異。為什麼?世尊不是說過:"比丘們,有四種爭端,七種調解方法。爭端由調解方法平息,調解方法由爭端平息。因此,這些法是混合的,不是分離的;不能把這些法分開來解釋其差異。" 混合章節結束,第十六章。 同意章節

1. 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.

1. Sammanti na sammantivāro

爭論事件由幾種調解方法平息？指責事件由幾種調解方法平息？犯戒事件由幾種調解方法平息？職責事件由幾種調解方法平息？ 爭論事件由兩種調解方法平息 - 現前調解和多數決。 指責事件由四種調解方法平息 - 現前調解、憶念調解、不癡調解和罪狀裁決。 犯戒事件由三種調解方法平息 - 現前調解、自白和草覆蓋。 職責事件由一種調解方法平息 - 現前調解。 爭論事件和指責事件由幾種調解方法平息？爭論事件和指責事件由五種調解方法平息 - 現前調解、多數決、憶念調解、不癡調解和罪狀裁決。 爭論事件和犯戒事件由幾種調解方法平息？爭論事件和犯戒事件由四種調解方法平息 - 現前調解、多數決、自白和草覆蓋。 爭論事件和職責事件由幾種調解方法平息？爭論事件和職責事件由兩種調解方法平息 - 現前調解和多數決。 指責事件和犯戒事件由幾種調解方法平息？指責事件和犯戒事件由六種調解方法平息 - 現前調解、憶念調解、不癡調解、自白、罪狀裁決和草覆蓋。 指責事件和職責事件由幾種調解方法平息？指責事件和職責事件由四種調解方法平息 - 現前調解、憶念調解、不癡調解和罪狀裁決。 犯戒事件和職責事件由幾種調解方法平息？犯戒事件和職責事件由三種調解方法平息 - 現前調解、自白和草覆蓋。 爭論事件、指責事件和犯戒事件由幾種調解方法平息？爭論事件、指責事件和犯戒事件由七種調解方法平息 - 現前調解、多數決、憶念調解、不癡調解、自白、罪狀裁決和草覆蓋。 爭論事件、指責事件和職責事件由幾種調解方法平息？爭論事件、指責事件和職責事件由五種調解方法平息 - 現前調解、多數決、憶念調解、不癡調解和罪狀裁決。 指責事件、犯戒事件和職責事件由幾種調解方法平息？指責事件、犯戒事件和職責事件由六種調解方法平息 - 現前調解、憶念調解、不癡調解、自白、罪狀裁決和草覆蓋。 爭論事件、指責事件、犯戒事件和職責事件由幾種調解方法平息？爭論事件、指責事件、犯戒事件和職責事件由七種調解方法平息 - 現前調解、多數決、憶念調解、不癡調解、自白、罪狀裁決和草覆蓋。 同意章節結束，第十七章。 平息與不平息章節

1. 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.

爭論事件由幾種調解方法平息,由幾種調解方法不平息?指責事件由幾種調解方法平息,由幾種調解方法不平息?犯戒事件由幾種調解方法平息,由幾種調解方法不平息?職責事件由幾種調解方法平息,由幾種調解方法不平息? 爭論事件由兩種調解方法平息 - 現前調解和多數決。由五種調解方法不平息 - 憶念調解、不癡調解、自白、罪狀裁決和草覆蓋。 指責事件由四種調解方法平息 - 現前調解、憶念調解、不癡調解和罪狀裁決。由三種調解方法不平息 - 多數決、自白和草覆蓋。 犯戒事件由三種調解方法平息 - 現前調解、自白和草覆蓋。由四種調解方法不平息 - 多數決、憶念調解、不癡調解和罪狀裁決。 職責事件由一種調解方法平息 - 現前調解。由六種調解方法不平息 - 多數決、憶念調解、不癡調解、自白、罪狀裁決和草覆蓋。 爭論事件和指責事件由幾種調解方法平息?由幾種調解方法不平息?爭論事件和指責事件由五種調解方法平息 - 現前調解、多數決、憶念調解、不癡調解和罪狀裁決。由兩種調解方法不平息 - 自白和草覆蓋。 爭論事件和犯戒事件由幾種調解方法平息?由幾種調解方法不平息?爭論事件和犯戒事件由四種調解方法平息 - 現前調解、多數決、自白和草覆蓋。由三種調解方法不平息 - 憶念調解、不癡調解和罪狀裁決。 爭論事件和職責事件由幾種調解方法平息?由幾種調解方法不平息?爭論事件和職責事件由兩種調解方法平息 - 現前調解和多數決。由五種調解方法不平息 - 憶念調解、不癡調解、自白、罪狀裁決和草覆蓋。 指責事件和犯戒事件由幾種調解方法平息?由幾種調解方法不平息?指責事件和犯戒事件由六種調解方法平息 - 現前調解、憶念調解、不癡調解、自白、罪狀裁決和草覆蓋。由一種調解方法不平息 - 多數決。 指責事件和職責事件由幾種調解方法平息?由幾種調解方法不平息?指責事件和職責事件由四種調解方法平息 - 現前調解、憶念調解、不癡調解和罪狀裁決。由三種調解方法不平息 - 多數決、自白和草覆蓋。 犯戒事件和職責事件由幾種調解方法平息?由幾種調解方法不平息?犯戒事件和職責事件由三種調解方法平息 - 現前調解、自白和草覆蓋。由四種調解方法不平息 - 多數決、憶念調解、不癡調解和罪狀裁決。 爭論事件、指責事件和犯戒事件由幾種調解方法平息?由幾種調解方法不平息?爭論事件、指責事件和犯戒事件由七種調解方法平息 - 現前調解、多數決、憶念調解、不癡調解、自白、罪狀裁決和草覆蓋。

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.

1. Samathādhikaraṇavāro

2. 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.

1. 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.

爭論事件、指責事件和職責事件由幾種調解方法平息?由幾種調解方法不平息?爭論事件、指責事件和職責事件由五種調解方法平息 - 現前調解、多數決、憶念調解、不癡調解和罪狀裁決。由兩種調解方法不平息 - 自白和草覆蓋。 指責事件、犯戒事件和職責事件由幾種調解方法平息?由幾種調解方法不平息?指責事件、犯戒事件和職責事件由六種調解方法平息 - 現前調解、憶念調解、不癡調解、自白、罪狀裁決和草覆蓋。由一種調解方法不平息 - 多數決。 爭論事件、指責事件、犯戒事件和職責事件由幾種調解方法平息?由幾種調解方法不平息?爭論事件、指責事件、犯戒事件和職責事件由七種調解方法平息 - 現前調解、多數決、憶念調解、不癡調解、自白、罪狀裁決和草覆蓋。 平息與不平息章節結束,第十八章。 調解方法與爭端章節 調解方法由調解方法平息嗎?調解方法由爭端平息嗎?爭端由調解方法平息嗎?爭端由爭端平息嗎? 可能調解方法由調解方法平息,可能調解方法不由調解方法平息。可能調解方法由爭端平息,可能調解方法不由爭端平息。可能爭端由調解方法平息,可能爭端不由調解方法平息。可能爭端由爭端平息,可能爭端不由爭端平息。 怎樣可能調解方法由調解方法平息,怎樣可能調解方法不由調解方法平息?多數決由現前調解平息;不由憶念調解平息,不由不癡調解平息,不由自白平息,不由罪狀裁決平息,不由草覆蓋平息。 憶念調解由現前調解平息;不由不癡調解平息,不由自白平息,不由罪狀裁決平息,不由草覆蓋平息,不由多數決平息。 不癡調解由現前調解平息;不由自白平息,不由罪狀裁決平息,不由草覆蓋平息,不由多數決平息,不由憶念調解平息。 自白由現前調解平息;不由罪狀裁決平息,不由草覆蓋平息,不由多數決平息,不由憶念調解平息,不由不癡調解平息。 罪狀裁決由現前調解平息;不由草覆蓋平息,不由多數決平息,不由憶念調解平息,不由不癡調解平息,不由自白平息。 草覆蓋由現前調解平息;不由多數決平息,不由憶念調解平息,不由不癡調解平息,不由自白平息,不由罪狀裁決平息。這樣可能調解方法由調解方法平息。這樣可能調解方法不由調解方法平息。

1. 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.

1. 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.

1. 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.

1. Samuṭṭhāpanavāro

怎樣可能調解方法由爭端平息,怎樣可能調解方法不由爭端平息?現前調解不由爭論事件平息,不由指責事件平息,不由犯戒事件平息;由職責事件平息。 多數決不由爭論事件平息,不由指責事件平息,不由犯戒事件平息;由職責事件平息。 憶念調解不由爭論事件平息,不由指責事件平息,不由犯戒事件平息;由職責事件平息。 不癡調解不由爭論事件平息,不由指責事件平息,不由犯戒事件平息;由職責事件平息。 自白不由爭論事件平息,不由指責事件平息,不由犯戒事件平息;由職責事件平息。 罪狀裁決不由爭論事件平息,不由指責事件平息,不由犯戒事件平息;由職責事件平息。 草覆蓋不由爭論事件平息,不由指責事件平息,不由犯戒事件平息;由職責事件平息。這樣可能調解方法由爭端平息。這樣可能調解方法不由爭端平息。 怎樣可能爭端由調解方法平息,怎樣可能爭端不由調解方法平息?爭論事件由現前調解和多數決平息;不由憶念調解、不癡調解、自白、罪狀裁決和草覆蓋平息。 指責事件由現前調解、憶念調解、不癡調解和罪狀裁決平息;不由多數決、自白和草覆蓋平息。 犯戒事件由現前調解、自白和草覆蓋平息;不由多數決、憶念調解、不癡調解和罪狀裁決平息。 職責事件由現前調解平息;不由多數決、憶念調解、不癡調解、自白、罪狀裁決和草覆蓋平息。這樣可能爭端由調解方法平息。這樣可能爭端不由調解方法平息。 怎樣可能爭端由爭端平息?怎樣可能爭端不由爭端平息?爭論事件不由爭論事件平息,不由指責事件平息,不由犯戒事件平息;由職責事件平息。 指責事件不由爭論事件平息,不由指責事件平息,不由犯戒事件平息;由職責事件平息。 犯戒事件不由爭論事件平息,不由指責事件平息,不由犯戒事件平息;由職責事件平息。 職責事件不由爭論事件平息,不由指責事件平息,不由犯戒事件平息;由職責事件平息。這樣可能爭端由爭端平息。這樣可能爭端不由爭端平息。 六種調解方法和四種爭端都由現前調解平息;現前調解不由任何方法平息。 調解方法與爭端章節結束,第十九章。 引起章節

1. 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.

2. 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.

3. 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.

4. 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.

1. Bhajativāro

這是對原文的完整直譯: 爭論事在四種事件中引起哪一種事件?爭論事在四種事件中不引起任何一種事件;但是,由於爭論事的緣故,四種事件產生。怎樣呢?比如說,這裡比丘們爭論:"這是法或非法,這是律或非律,這是如來所未說未講或已說已講,這是如來所未行或已行,這是如來所未制定或已制定,這是犯戒或非犯戒,這是輕罪或重罪,這是有餘罪或無餘罪,這是粗重罪或非粗重罪。"其中的爭吵、爭執、不和、爭論、意見分歧、持不同意見、反對、辯論、挑釁,這被稱為爭論事。在爭論事中,僧團爭論。爭論爭論事時就會指責。指責指責事時就會犯戒,成為犯戒事。僧團因那犯戒而作羯磨,成為作事。如此,由於爭論事的緣故,四種事件產生。 指責事在四種事件中引起哪一種事件?指責事在四種事件中不引起任何一種事件;但是,由於指責事的緣故,四種事件產生。怎樣呢?比如說,這裡比丘們指責一位比丘違犯戒律、違犯行為、違犯見解或違犯生活方式。其中的指責、責備、非難、誹謗、中傷、攻擊、煽動,這被稱為指責事。在指責事中,僧團爭論。爭論爭論事時就會指責。指責指責事時就會犯戒,成為犯戒事。僧團因那犯戒而作羯磨,成為作事。如此,由於指責事的緣故,四種事件產生。 犯戒事在四種事件中引起哪一種事件?犯戒事在四種事件中不引起任何一種事件;但是,由於犯戒事的緣故,四種事件產生。怎樣呢?五種罪聚是犯戒事,七種罪聚是犯戒事,這被稱為犯戒事。在犯戒事中,僧團爭論。爭論爭論事時就會指責。指責指責事時就會犯戒,成為犯戒事。僧團因那犯戒而作羯磨,成為作事。如此,由於犯戒事的緣故,四種事件產生。 作事在四種事件中引起哪一種事件?作事在四種事件中不引起任何一種事件;但是,由於作事的緣故,四種事件產生。怎樣呢?僧團的應作、應辦、告白羯磨、單白羯磨、白二羯磨、白四羯磨,這被稱為作事。在作事中,僧團爭論。爭論爭論事時就會指責。指責指責事時就會犯戒,成為犯戒事。僧團因那犯戒而作羯磨,成為作事。如此,由於作事的緣故,四種事件產生。 引起品第二十結束。 分配品

1. 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.

這是對原文的完整直譯: 爭論事在四種事件中屬於哪一種事件?依靠哪一種事件?包含在哪一種事件中?被哪一種事件所攝? 指責事在四種事件中屬於哪一種事件?依靠哪一種事件?包含在哪一種事件中?被哪一種事件所攝? 犯戒事在四種事件中屬於哪一種事件?依靠哪一種事件?包含在哪一種事件中?被哪一種事件所攝? 作事在四種事件中屬於哪一種事件?依靠哪一種事件?包含在哪一種事件中?被哪一種事件所攝? 爭論事在四種事件中屬於爭論事,依靠爭論事,包含在爭論事中,被爭論事所攝。 指責事在四種事件中屬於指責事,依靠指責事,包含在指責事中,被指責事所攝。 犯戒事在四種事件中屬於犯戒事,依靠犯戒事,包含在犯戒事中,被犯戒事所攝。 作事在四種事件中屬於作事,依靠作事,包含在作事中,被作事所攝。

1. 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.

這是對原文的完整直譯: 爭論事在七種調伏中屬於幾種調伏,依靠幾種調伏,包含在幾種調伏中,被幾種調伏所攝,由幾種調伏平息? 指責事在七種調伏中屬於幾種調伏,依靠幾種調伏,包含在幾種調伏中,被幾種調伏所攝,由幾種調伏平息? 犯戒事在七種調伏中屬於幾種調伏,依靠幾種調伏,包含在幾種調伏中,被幾種調伏所攝,由幾種調伏平息? 作事在七種調伏中屬於幾種調伏,依靠幾種調伏,包含在幾種調伏中,被幾種調伏所攝,由幾種調伏平息? 爭論事在七種調伏中屬於兩種調伏,依靠兩種調伏,包含在兩種調伏中,被兩種調伏所攝,由兩種調伏平息 - 即現前調伏和多數決。 指責事在七種調伏中屬於四種調伏,依靠四種調伏,包含在四種調伏中,被四種調伏所攝,由四種調伏平息 - 即現前調伏、憶念調伏、不癡調伏和罪狀調伏。 犯戒事在七種調伏中屬於三種調伏,依靠三種調伏,包含在三種調伏中,被三種調伏所攝,由三種調伏平息 - 即現前調伏、自言治和草覆地。 作事在七種調伏中屬於一種調伏,依靠一種調伏,包含在一種調伏中,被一種調伏所攝,由一種調伏平息 - 即現前調伏。 分配品第二十一結束。 調伏分析結束。 其摘要如下: 事件、方式、共同和分別; 調伏共同,調伏分別。 調伏現前和律, 善巧和調伏混合, 平息和不平息。 調伏事件和 生起及分配。