B01010508adhikaraṇabhedo(事務分類)c3.5s

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.

  1. 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.

  1. Adhikaraṇanidānādi

這是對案件的分類 翻案等的分類 有四種案件:爭論案件、指控案件、犯戒案件、事務案件 - 這四種是案件。 這四種案件有多少種翻案?這四種案件有十種翻案。爭論案件有兩種翻案,指控案件有四種翻案,犯戒案件有三種翻案,事務案件有一種翻案 - 這四種案件有這十種翻案。 翻案爭論案件時會翻多少種解決方法?翻案指控案件時會翻多少種解決方法?翻案犯戒案件時會翻多少種解決方法?翻案事務案件時會翻多少種解決方法? 翻案爭論案件時會翻兩種解決方法。翻案指控案件時會翻四種解決方法。翻案犯戒案件時會翻三種解決方法。翻案事務案件時會翻一種解決方法。 有多少種翻案?以多少種方式產生翻案?具備多少種特質的人會翻案?有多少種人翻案會犯戒? 有十二種翻案。以十種方式產生翻案。具備四種特質的人會翻案。四種人翻案會犯戒。 哪十二種翻案?未完成的羯磨、錯誤完成的羯磨、需要重做的羯磨、未解決的、錯誤解決的、需要重新解決的、未裁決的、錯誤裁決的、需要重新裁決的、未平息的、錯誤平息的、需要重新平息的 - 這是十二種翻案。 以哪十種方式產生翻案?翻案發生在那裡的案件,翻案在那裡已平息的案件,翻案途中的案件,翻案途中已平息的案件,翻案到達那裡的案件,翻案到達那裡已平息的案件,翻案正念裁決,翻案不癡裁決,翻案惡罪自認,翻案草覆蓋 - 以這十種方式產生翻案。 具備哪四種特質的人會翻案?偏愛而翻案,嗔恨而翻案,愚癡而翻案,恐懼而翻案 - 具備這四種特質的人會翻案。 哪四種人翻案會犯戒?當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,執行者翻案犯翻案波逸提,同意者翻案犯翻案波逸提 - 這四種人翻案會犯戒。 案件的起因等

  1. 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.

  1. Adhikaraṇamūlādi

  2. 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.

  1. Adhikaraṇapaccayāpatti

  2. 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.

爭論案件以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?指控案件以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?犯戒案件以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?事務案件以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起? 爭論案件以爭論為起因,以爭論為緣起,以爭論為本質,以爭論為根源,以爭論為資糧,以爭論為生起。指控案件以指控為起因,以指控為緣起,以指控為本質,以指控為根源,以指控為資糧,以指控為生起。犯戒案件以犯戒為起因,以犯戒為緣起,以犯戒為本質,以犯 為根源,以犯戒為資糧,以犯戒為生起。事務案件以事務為起因,以事務為緣起,以事務為本質,以事務為根源,以事務為資糧,以事務為生起。 爭論案件以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?指控案件...犯戒案件...事務案件以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起? 爭論案件以因為起因,以因為緣起,以因為本質,以因為根源,以因為資糧,以因為生起。指控案件...犯戒案件...事務案件以因為起因,以因為緣起,以因為本質,以因為根源,以因為資糧,以因為生起。 爭論案件以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?指控案件...犯戒案件...事務案件以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起? 爭論案件以緣為起因,以緣為緣起,以緣為本質,以緣為根源,以緣為資糧,以緣為生起。指控案件...犯戒案件...事務案件以緣為起因,以緣為緣起,以緣為本質,以緣為根源,以緣為資糧,以緣為生起。 案件的根本等 四種案件有多少根本,有多少生起?四種案件有三十三種根本,三十三種生起。 四種案件的三十三種根本是什麼?爭論案件有十二種根本,指控案件有十四種根本,犯戒案件有六種根本,事務案件有一種根本,僧團 - 這是四種案件的三十三種根本。 四種案件的三十三種生起是什麼?爭論案件以十八種破僧事為生起,指控案件以四種毀壞為生起,犯戒案件以七種罪聚為生起,事務案件以四種羯磨為生起 - 這是四種案件的三十三種生起。 案件緣起的犯戒 爭論案件是犯戒還是不犯戒?爭論案件不是犯戒。那麼是否因爭論案件而犯戒?是的,會因爭論案件而犯戒。因爭論案件會犯多少戒?因爭論案件會犯兩種戒。辱罵已受具足戒者,犯波逸提;辱罵未受具足戒者,犯突吉羅 - 因爭論案件會犯這兩種戒。 這些犯戒屬於四種毀壞中的哪種毀壞?屬於四種案件中的哪種案件?屬於七種罪聚中的哪些罪聚?由六種犯戒生起中的哪些生起?由哪些案件在哪些情況下以哪些方式平息? 這些犯戒屬於四種毀壞中的一種毀壞 - 行為毀壞。屬於四種案件中的犯戒案件。屬於七種罪聚中的兩種罪聚 - 或屬於波逸提罪聚,或屬於突吉羅罪聚。由六種犯戒生起中的三種生起。由一種案件 - 事務案件;在三種情況下 - 在僧團中、在眾人中、在個人前;以三種方式平息 - 或以現前調伏和自認,或以現前調伏和草覆

  1. 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.

  1. 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.

指控案件是犯戒還是不犯戒?指控案件不是犯戒。那麼是否因指控案件而犯戒?是的,會因指控案件而犯戒。因指控案件會犯多少戒?因指控案件會犯三種戒。以無根據的波羅夷法誹謗比丘,犯僧殘;以無根據的僧殘法誹謗,犯波逸提;以無根據的行為毀壞誹謗,犯突吉羅 - 因指控案件會犯這三種戒。 這些犯戒屬於四種毀壞中的哪些毀壞?屬於四種案件中的哪種案件?屬於七種罪聚中的哪些罪聚?由六種犯戒生起中的哪些生起?由哪些案件在哪些情況下以哪些方式平息? 這些犯戒屬於四種毀壞中的兩種毀壞 - 或屬於戒律毀壞,或屬於行為毀壞。屬於四種案件中的犯戒案件。屬於七種罪聚中的三種罪聚 - 或屬於僧殘罪聚,或屬於波逸提罪聚,或屬於突吉羅罪聚。由六種犯戒生起中的三種生起。那些重罪由一種案件 - 事務案件;在一種情況下 - 在僧團中;以兩種方式平息 - 以現前調伏和自認。那些輕罪由一種案件 - 事務案件;在三種情況下 - 在僧團中、在眾人中、在個人前;以三種方式平息 - 或以現前調伏和自認,或以現前調伏和草覆蓋。 犯戒案件是犯戒還是不犯戒?犯戒案件是犯戒。那麼是否因犯戒案件而犯戒?是的,會因犯戒案件而犯戒。因犯戒案件會犯多少戒?因犯戒案件會犯四種戒。比丘尼明知而隱藏波羅夷法,犯波羅夷;懷疑而隱藏,犯偷蘭遮;比丘隱藏僧殘,犯波逸提;隱藏行為毀壞,犯突吉羅 - 因犯戒案件會犯這四種戒。 這些犯戒屬於四種毀壞中的哪些毀壞?屬於四種案件中的哪種案件?屬於七種罪聚中的哪些罪聚?由六種犯戒生起中的哪些生起?由哪些案件在哪些情況下以哪些方式平息? 這些犯戒屬於四種毀壞中的兩種毀壞 - 或屬於戒律毀壞,或屬於行為毀壞。屬於四種案件中的犯戒案件。屬於七種罪聚中的四種罪聚 - 或屬於波羅夷罪聚,或屬於偷蘭遮罪聚,或屬於波逸提罪聚,或屬於突吉羅罪聚。由六種犯戒生起中的一種生起 - 由身、語、意生起。那無餘的犯戒不屬於任何案件,不在任何情況下,不以任何方式平息。那些輕罪由一種案件 - 事務案件;在三種情況下 - 在僧團中、在眾人中、在個人前;以三種方式平息 - 或以現前調伏和自認,或以現前調伏和草覆蓋。

  1. 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.

  1. Adhikaraṇādhippāyo

事務案件是犯戒還是不犯戒?事務案件不是犯戒。那麼是否因事務案件而犯戒?是的,會因事務案件而犯戒。因事務案件會犯多少戒?因事務案件會犯五種戒。追隨被擯除者的比丘尼經三次勸告不捨棄,白羯磨時犯突吉羅;兩次羯磨時犯偷蘭遮;羯磨結束時犯波羅夷;追隨破僧者的比丘經三次勸告不捨棄,犯僧殘;對惡見經三次勸告不捨棄,犯波逸提 - 因事務案件會犯這五種戒。 這些犯戒屬於四種毀壞中的哪些毀壞?屬於四種案件中的哪種案件?屬於七種罪聚中的哪些罪聚?由六種犯戒生起中的哪些生起?由哪些案件在哪些情況下以哪些方式平息? 這些犯戒屬於四種毀壞中的兩種毀壞 - 或屬於戒律毀壞,或屬於行為毀壞。屬於四種案件中的犯戒案件。屬於七種罪聚中的五種罪聚 - 或屬於波羅夷罪聚,或屬於僧殘罪聚,或屬於偷蘭遮罪聚,或屬於波逸提罪聚,或屬於突吉羅罪聚。由六種犯戒生起中的一種生起 - 由身、語、意生起。那無餘的犯戒不屬於任何案件,不在任何情況下,不以任何方式平息。那重罪由一種案件 - 事務案件;在一種情況下 - 在僧團中;以兩種方式平息 - 以現前調伏和自認。那些輕罪由一種案件 - 事務案件;在三種情況下 - 在僧團中、在眾人中、在個人前;以三種方式平息 - 或以現前調伏和自認,或以現前調伏和草覆蓋。 案件的意圖

  1. 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.

  1. Pucchāvāro

  2. 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?

  3. Vissajjanāvāro

爭論案件可以是指控案件,可以是犯戒案件,可以是事務案件。爭論案件不是指控案件,不是犯戒案件,不是事務案件;但是,因爭論案件可以有指控案件,可以有犯戒案件,可以有事務案件。怎麼說呢?這裡比丘們爭論 - 是法還是非法,是重罪還是輕罪。其中的爭吵、爭執、爭議、異議、不同意見、反對、爭辯、爭論,這叫做爭論案件。在爭論案件中僧團爭論是爭論案件。爭論時指控是指控案件。指控時犯戒是犯戒案件。對那犯戒僧團作羯磨是事務案件。這樣因爭論案件可以有指控案件,可以有犯戒案件,可以有事務案件。 指控案件可以是犯戒案件,可以是事務案件,可以是爭論案件。指控案件不是犯戒案件,不是事務案件,不是爭論案件;但是,因指控案件可以有犯戒案件,可以有事務案件,可以有爭論案件。怎麼說呢?這裡比丘們指控比丘違犯戒律、行為、見解或生活。其中的指控、責備、批評、指責、譴責、攻擊、支援指控,這叫做指控案件。在指控案件中僧團爭論是爭論案件。爭論時指控是指控案件。指控時犯戒是犯戒案件。對那犯戒僧團作羯磨是事務案件。這樣因指控案件可以有犯戒案件,可以有事務案件,可以有爭論案件。 犯戒案件可以是事務案件,可以是爭論案件,可以是指控案件。犯戒案件不是事務案件,不是爭論案件,不是指控案件;但是,因犯戒案件可以有事務案件,可以有爭論案件,可以有指控案件。怎麼說呢?五種罪聚是犯戒案件,七種罪聚是犯戒案件,這叫做犯戒案件。在犯戒案件中僧團爭論是爭論案件。爭論時指控是指控案件。指控時犯戒是犯戒案件。對那犯戒僧團作羯磨是事務案件。這樣因犯戒案件可以有事務案件,可以有爭論案件,可以有指控案件。 事務案件可以是爭論案件,可以是指控案件,可以是犯戒案件。事務案件不是爭論案件,不是指控案件,不是犯戒案件;但是,因事務案件可以有爭論案件,可以有指控案件,可以有犯戒案件。怎麼說呢?僧團的事務、應做的事、告白羯磨、單白羯磨、白二羯磨、白四羯磨,這叫做事務案件。在事務案件中僧團爭論是爭論案件。爭論時指控是指控案件。指控時犯戒是犯戒案件。對那犯戒僧團作羯磨是事務案件。這樣因事務案件可以有爭論案件,可以有指控案件,可以有犯戒案件。 問題部分 哪裡有憶念調伏那裡就有現前調伏嗎?哪裡有現前調伏那裡就有憶念調伏嗎?哪裡有不癡調伏那裡就有現前調伏嗎?哪裡有現前調伏那裡就有不癡調伏嗎?哪裡有自認那裡就有現前調伏嗎?哪裡有現前調伏那裡就有自認嗎?哪裡有多數決那裡就有現前調伏嗎?哪裡有現前調伏那裡就有多數決嗎?哪裡有惡罪自認那裡就有現前調伏嗎?哪裡有現前調伏那裡就有惡罪自認嗎?哪裡有草覆蓋那裡就有現前調伏嗎?哪裡有現前調伏那裡就有草覆蓋嗎? 回答部分

  1. 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.

  2. Saṃsaṭṭhavāro

  3. 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.

  1. Sattasamathanidānaṃ

當以現前調伏和憶念調伏平息案件時 - 哪裡有憶念調伏那裡就有現前調伏,哪裡有現前調伏那裡就有憶念調伏,那裡沒有不癡調伏,沒有自認,沒有多數決,沒有惡罪自認,沒有草覆蓋。當以現前調伏和不癡調伏...以現前調伏和自認...以現前調伏和多數決...以現前調伏和惡罪自認...以現前調伏和草覆蓋平息案件時 - 哪裡有草覆蓋那裡就有現前調伏,哪裡有現前調伏那裡就有草覆蓋,那裡沒有憶念調伏,沒有不癡調伏,沒有自認,沒有多數決,沒有惡罪自認。 混合部分 現前調伏或憶念調伏 - 這些法是混合的還是分開的?是否可以把這些法分別開來說明其差異?現前調伏或不癡調伏...現前調伏或自認...現前調伏或多數決...現前調伏或惡罪自認...現前調伏或草覆蓋 - 這些法是混合的還是分開的?是否可以把這些法分別開來說明其差異? 現前調伏或憶念調伏 - 這些法是混合的,不是分開的;不可以把這些法分別開來說明其差異。現前調伏或不癡調伏...現前調伏或自認...現前調伏或多數決...現前調伏或惡罪自認...現前調伏或草覆蓋 - 這些法是混合的,不是分開的;不可以把這些法分別開來說明其差異。 七種平息的起因

  1. 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.

  1. 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.

  1. Sattasamathanānatthādi

現前調伏以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?憶念調伏以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?不癡調伏以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?自認以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?多數決以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?惡罪自認以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?草覆蓋以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起? 現前調伏以起因為起因,以起因為緣起,以起因為本質,以起因為根源,以起因為資糧,以起因為生起。憶念調伏...不癡調伏...自認以起因為起因,以起因為緣起,以起因為本質,以起因為根源,以起因為資糧,以起因為生起。多數決...惡罪自認以起因為起因,以起因為緣起,以起因為本質,以起因為根源,以起因為資糧,以起因為生起。草覆蓋以起因為起因,以起因為緣起,以起因為本質,以起因為根源,以起因為資糧,以起因為生起。 現前調伏以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?憶念調伏...不癡調伏...自認...多數決...惡罪自認...草覆蓋以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起? 現前調伏以因為起因,以因為緣起,以因為本質,以因為根源,以因為資糧,以因為生起。憶念調伏...不癡調伏...自認以因為起因,以因為緣起,以因為本質,以因為根源,以因為資糧,以因為生起。多數決...惡罪自認以因為起因,以因為緣起,以因為本質,以因為根源,以因為資糧,以因為生起。草覆蓋以因為起因,以因為緣起,以因為本質,以因為根源,以因為資糧,以因為生起。 現前調伏以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?憶念調伏...不癡調伏...自認...多數決...惡罪自認...草覆蓋以什麼為起因,以什麼為緣起,以什麼為本質,以什麼為根源,以什麼為資糧,以什麼為生起?現前調伏以緣為起因,以緣為緣起,以緣為本質,以緣為根源,以緣為資糧,以緣為生起。憶念調伏...不癡調伏...自認以緣為起因,以緣為緣起,以緣為本質,以緣為根源,以緣為資糧,以緣為生起。多數決...惡罪自認以緣為起因,以緣為緣起,以緣為本質,以緣為根源,以緣為資糧,以緣為生起。草覆蓋以緣為起因,以緣為緣起,以緣為本質,以緣為根源,以緣為資糧,以緣為生起。 七種平息有多少根本,有多少生起?七種平息有二十六種根本,三十六種生起。七種平息的二十六種根本是什麼?現前調伏有四種根本:僧團現前性、法現前性、律現前性、人現前性;憶念調伏有四種根本;不癡調伏有四種根本;自認有兩種根本 - 懺悔者和接受懺悔者;多數決有四種根本;惡罪自認有四種根本;草覆蓋有四種根本:僧團現前性、法現前性、律現前性、人現前性 - 這是七種平息的二十六種根本。 七種平息的三十六種生起是什麼?憶念調伏的羯磨的作為、實行、接受、同意、允許、不反對。不癡調伏的羯磨...自認的羯磨...多數決的羯磨...惡罪自認的羯磨...草覆蓋的羯磨的作為、實行、接受、同意、允許、不反對 - 這是七種平息的三十六種生起。 10

  1. 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.

  1. 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.

現前調伏或憶念調伏 - 這些法是不同義不同文還是同義僅文不同?現前調伏或不癡調伏...現前調伏或自認...現前調伏或多數決...現前調伏或惡罪自認...現前調伏或草覆蓋 - 這些法是不同義不同文還是同義僅文不同?現前調伏或憶念調伏 - 這些法既是不同義也是不同文。現前調伏或不癡調伏...現前調伏或自認...現前調伏或多數決...現前調伏或惡罪自認...現前調伏或草覆蓋 - 這些法既是不同義也是不同文。 爭論是爭論案件嗎,爭論不是案件嗎,案件不是爭論嗎,既是案件又是爭論嗎?可能爭論是爭論案件,可能爭論不是案件,可能案件不是爭論,可能既是案件又是爭論。 其中什麼是爭論是爭論案件?這裡比丘們爭論是法還是非法...是重罪還是輕罪。其中的爭吵、爭執、爭議、異議、不同意見、反對、爭辯、爭論,這是爭論是爭論案件。 其中什麼是爭論不是案件?母親與兒子爭論,兒子與母親爭論,父親與兒子爭論,兒子與父親爭論,兄弟與兄弟爭論,兄弟與姐妹爭論,姐妹與兄弟爭論,朋友與朋友爭論,這是爭論不是案件。 其中什麼是案件不是爭論?指控案件、犯戒案件、事務案件,這是案件不是爭論。 其中什麼是既是案件又是爭論?爭論案件既是案件又是爭論。 指控是指控案件嗎,指控不是案件嗎,案件不是指控嗎,既是案件又是指控嗎?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。 其中什麼是指控是指控案件?這裡比丘們指控比丘違犯戒律、行為、見解或生活。其中的指控、責備、批評、指責、譴責、攻擊、支援指控,這是指控是指控案件。 其中什麼是指控不是案件?母親指控兒子,兒子指控母親,父親指控兒子,兒子指控父親,兄弟指控兄弟,兄弟指控姐妹,姐妹指控兄弟,朋友指控朋友,這是指控不是案件。 其中什麼是案件不是指控?犯戒案件、事務案件、爭論案件,這是案件不是指控。 其中什麼是既是案件又是指控?指控案件既是案件又是指控。 犯戒是犯戒案件嗎,犯戒不是案件嗎,案件不是犯戒嗎,既是案件又是犯戒嗎?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。 其中什麼是犯戒是犯戒案件?五種罪聚是犯戒案件。七種罪聚是犯戒案件。這是犯戒是犯戒案件。 其中什麼是犯戒不是案件?預流果定是犯戒不是案件。 其中什麼是案件不是犯戒?事務案件、爭論案件、指控案件,這是案件不是犯戒。 其中什麼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.

事務是事務案件嗎,事務不是案件嗎,案件不是事務嗎,既是案件又是事務嗎?可能事務是事務案件,可能事務不是案件,可能案件不是事務,可能既是案件又是事務。 其中什麼是事務是事務案件?僧團的事務、應做的事、告白羯磨、單白羯磨、白二羯磨、白四羯磨,這是事務是事務案件。 其中什麼是事務不是案件?阿阇黎的事務、和尚的事務、同和尚的事務、同阿阇黎的事務,這是事務不是案件。 其中什麼是案件不是事務?爭論案件、指控案件、犯戒案件,這是案件不是事務。 其中什麼是既是案件又是事務?事務案件既是案件又是事務。 案件分別結束。 其摘要: 案件與上訴,形式與人, 起因、因、緣,根本與生起。

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

Hetupaccayamūlāni, samuṭṭhānena byañjanā;

Vivādo adhikaraṇanti, bhedādhikaraṇe idanti.

這是巴利語文字的直譯，我會按照您的要求完整翻譯成簡體中文： 犯戒發生在何處，與因緣相關聯； 因緣根源，以緣起來解釋； 爭論是諍事，這是在破僧諍事中。