經號:   
   (中部104經 更新)
中部104經/沙麼村經(天臂品[11])(莊春江譯)
  我聽到這樣
  有一次世尊住在釋迦族的沙麼村。
  當時,尼乾陀若提子剛死在波婆城。他的死,尼乾陀破裂為二,發生爭論、爭吵,走向爭端,他們會住於彼此以舌鋒互刺:
  「你不了知這法、律,我了知這法、律;你了知這法、律什麼!你是邪行者,我是正行者;我的是一致的,你的是不一致的:應該先說的而後說,應該後說的而先說;一直以來你所熟練的是顛倒的;你的理論已被論破,去救理論;你已被折伏,請你拆解,如果你能。」
  在尼乾陀若提子中似乎只存在打殺,尼乾陀若提子的白衣在家人弟子對尼乾陀若提子厭惡、冷淡、失望,一如對那惡說、惡教導、不出離、不導向寂靜、不被遍正覺者教導、壞掉的塔、無歸依所的法、律。
  那時,在波婆城過雨季的沙彌純陀到沙麼村去見尊者阿難。抵達後,向尊者阿難問訊,接著在一旁坐下。在一旁坐好後,沙彌純陀對尊者阿難這麼說:
  「大德!尼乾陀若提子剛死在波婆城。他的死,尼乾陀破裂為二,……(中略)壞掉的塔、無歸依所的法、律。」
  當這麼說時,尊者阿難對沙彌純陀這麼說:
  「純陀學友!這是一個應該去見世尊的談論主題,來!純陀學友!讓我們去見世尊。抵達後,告訴世尊這件事。」
  「是的,大德!」純陀沙彌回答尊者阿難。
  那時,尊者阿難與純陀沙彌去見世尊。抵達後,向世尊問訊,接著在一旁坐下。在一旁坐好後,尊者阿難對世尊這麼說:
  「大德!這位純陀沙彌對我這麼說:『大德!尼乾陀若提子剛死在波婆城。他的死,尼乾陀破裂為二,……(中略)壞掉的塔、無歸依所的法、律。』大德!我這麼想:『不要世尊死後僧團中生起諍論,那種諍論會對許多人不利、對許多人不樂,對許多人;天與人無利益、不利、苦。』」
  「阿難!你怎麼想:凡被我證知後教導你們的法,即:四念住四正勤四神足、五根、五力、七覺支八支聖道,阿難!你看見有兩位比丘對這些法有異說嗎?」
  「大德!凡被世尊證知後教導我的法,即:四念住、四正勤、四神足、五根、五力、七覺支、八支聖道,我沒看見有兩位比丘對這些法有異說,但,大德!有個人住於對世尊順從者,世尊死後在僧團中會對極嚴格的生活法或增上波羅提木叉生起諍論,那種諍論會對許多人不利,對許多人不樂,對許多人;天與人無利益、不利、苦。」
  「阿難!那對極嚴格的生活法或增上波羅提木叉的諍論是小事,阿難!在僧團中對道或道跡的諍論會生起,那種諍論會對許多人不利,對許多人不樂,對許多人;天與人無利益、不利、苦。
  阿難!有六個諍論根,哪六個呢?阿難!這裡,比丘是易憤怒者、怨恨者,阿難!凡那位比丘是易憤怒者、怨恨者,他住於對大師不尊重、不順從,住於對法不尊重、不順從,住於對僧團不尊重、不順從,在學上不是全分行者,阿難!凡那位比丘住於對大師不尊重、不順從,住於對法不尊重、不順從,住於對僧團不尊重、不順從,在學上不是全分行者,他在僧團中生起諍論,那種諍論會對許多人不利,對許多人不樂,對許多人;天與人無利益、不利、苦。阿難!如果你們在內部或外部看見像這樣的諍論根,阿難!在那裡,你們應該努力捨斷那惡諍論根,阿難!如果你們在內部或外部沒看見像這樣的諍論根,阿難!在那裡,你們應該為了那惡諍論根未來的無流漏而實行,這樣,這是對惡諍論根的捨斷,這樣,這是惡諍論根未來的無流漏。
  再者,阿難!這裡,比丘是藏惡者、欺瞞者,……(中略)嫉妒者、慳吝者……(中略)狡猾者、偽詐者……(中略)惡欲求者、邪見者……(中略)固執己見、倔強、難棄捨者,阿難!凡那位比丘是固執己見、倔強、難棄捨者,他住於對大師不尊重、不順從,住於對法不尊重、不順從,住於對僧團不尊重、不順從,在學上不是全分行者,阿難!凡那位比丘住於對大師不尊重、不順從,住於對法不尊重、不順從,住於對僧團不尊重、不順從,在學上不是全分行者,他在僧團中生起諍論,那種諍論會對許多人不利,對許多人不樂,對許多人;天與人無利益、不利、苦。阿難!如果你們在內部或外部看見像這樣的諍論根,阿難!在那裡,你們應該努力捨斷那惡諍論根,阿難!如果你們在內部或外部沒看見像這樣的諍論根,阿難!在那裡,你們應該為了那惡諍論根未來的無流漏而實行,這樣,這是對惡諍論根的捨斷,這樣,這是惡諍論根未來的無流漏。
  阿難!有這四種諍訟,哪四種呢?諍論的諍訟、責難的諍訟、犯戒的諍訟、行事的諍訟,阿難!這些是四種諍訟。又,阿難!為了止息、平息已生起的諍訟,有這七種諍訟的止息:應該給與面前毘尼、應該給與憶念毘尼、應該給與不癡毘尼、自己承認所作的、多數決覓罪相草覆蓋
  阿難!怎樣是面前毘尼呢?阿難!這裡,比丘們諍訟:『這是法。』或『這是非法。』或『這是律。』或『這是非律。』阿難!那些比丘應該全部和合地集合。集合後,法的指引應該被抽出;法的指引抽出後,諍訟應該依之而平息。阿難!這樣是面前毘尼;這樣,這裡,以面前毘尼而有某些諍訟的平息。
  阿難!怎樣是多數決呢?阿難!這裡,如果那些比丘不能夠在他們的住處平息諍訟,阿難!那些比丘應該到更多比丘的住處,在那裡,應該全部和合地集合。集合後,法的指引應該被抽出;法的指引抽出後,諍訟應該依之而平息。阿難!這樣是多數決;這樣,這裡,以多數決而有某些諍訟的平息。
  阿難!怎樣是憶念毘尼呢?阿難!這裡,比丘們責備比丘像這樣嚴重犯戒,驅擯罪或近驅擯罪:『尊者記得像這樣嚴重犯戒,驅擯罪或近驅擯罪嗎?』他這麼說:『學友們!我不記得像這樣嚴重犯戒,驅擯罪或近驅擯罪。』阿難!應該給與那位比丘憶念毘尼。阿難!這樣是憶念毘尼;這樣,這裡,以憶念毘尼而有某些諍訟的平息。
  阿難!怎樣是不癡毘尼呢?阿難!這裡,比丘們責備比丘像這樣嚴重犯戒,驅擯罪或近驅擯罪:『尊者記得像這樣嚴重犯戒,驅擯罪或近驅擯罪嗎?』他這麼說:『學友們!我不記得像這樣嚴重犯戒,驅擯罪或近驅擯罪。』儘管他解說,[他們繼續]壓迫:『喂!尊者當然完全知道如果你記得像這樣嚴重犯戒,驅擯罪或近驅擯罪嗎?』他這麼說:『學友們!我發瘋了,心顛倒,由於發瘋,我作了、說了許多非沙門應有的事,而我不記得,由於我瘋了而做了那些。』阿難!應該給與那位比丘不癡毘尼。阿難!這樣是不癡毘尼;這樣,這裡,以不癡毘尼而有某些諍訟的平息。
  阿難!怎樣是自己承認所作的呢?阿難!這裡,比丘不論被呵責或不被呵責,想起犯罪,他揭開、使之清楚明白。阿難!比丘去見更資深的比丘後,整理衣服到一邊肩膀,在[他的]足上禮拜,跪坐,合掌,應該這麼說:『大德!我犯了名叫這樣的戒,我坦承它。』他這麼說:『你看見了嗎?』『是的,我看見了。』『未來會自制嗎?』『我將自制。』阿難!這樣是自己承認所作的;這樣,這裡,以自己承認所作的而有某些諍訟的平息。
  阿難!怎樣是覓罪相呢?阿難!這裡,比丘責備[另一位]比丘像這樣嚴重犯戒,驅擯罪或近驅擯罪:『尊者記得像這樣嚴重犯戒,驅擯罪或近驅擯罪嗎?』他這麼說:『學友!我不記得像這樣嚴重犯戒,驅擯罪或近驅擯罪。』儘管他解說,[他繼續]壓迫:『喂!尊者當然完全知道如果你記得像這樣嚴重犯戒,驅擯罪或近驅擯罪嗎?』他這麼說:『學友!我不記得像這樣嚴重犯戒,驅擯罪或近驅擯罪,但,學友!我記得像這樣輕微犯戒。』儘管他解說,[他繼續]壓迫:『喂!尊者當然完全知道如果你記得像這樣嚴重犯戒,驅擯罪或近驅擯罪嗎?』他這麼說:『學友!當沒被問時,我自己承認這像這樣輕微犯戒,當被問時,為何我不自己承認這像這樣嚴重犯戒,驅擯罪或近驅擯罪呢?』他這麼說:『學友!當沒被問時,你不自己承認這像這樣輕微犯戒,當被問時,為何你要自己承認這像這樣嚴重犯戒,驅擯罪或近驅擯罪呢?喂!尊者當然完全知道如果你記得像這樣嚴重犯戒,驅擯罪或近驅擯罪嗎?』他這麼說:『學友!我記得像這樣嚴重犯戒,驅擯罪或近驅擯罪,學友!這被我開玩笑地說;這被我胡亂地說:我不記得像這樣嚴重犯戒,驅擯罪或近驅擯罪。』阿難!這樣是覓罪相;這樣,這裡,以覓罪相而有某些諍訟的平息。
  阿難!怎樣是草覆蓋呢?阿難!這裡,當比丘們發生爭論、爭吵,住於陷入諍論時,作了、說了許多非沙門應有的事。阿難!那些比丘應該全部和合地集合。集合後,屬於一邊比丘黨派的聰明比丘應該起座,整理衣服到一邊肩膀,合掌,向僧團表白:『大德!僧團請聽我說:這裡,當我們發生爭論、爭吵,住於陷入諍論時,作了、說了許多非沙門應有的事,如果僧團同意,這些尊者們的犯戒與我自己的犯戒,為了這些尊者的利益與我的利益,除了重罪外,除了與在家人有關的外,我想要提出在僧團中以草覆蓋。』那時,屬於另一邊比丘黨派的聰明比丘應該起座,整理衣服到一邊肩膀,合掌,向僧團表白:『大德!僧團請聽我說:這裡,當我們發生爭論、爭吵,住於陷入諍論時,作了、說了許多非沙門應有的事,如果僧團同意,這些尊者們的犯戒與我自己的犯戒,為了這些尊者的利益與我的利益,除了重罪外,除了與在家人有關的外,我想要提出在僧團中以草覆蓋。』阿難!這樣是草覆蓋;這樣,這裡,以草覆蓋而有某些諍訟的平息。
  阿難!有這可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的六和睦法,哪六個呢?阿難!這裡,比丘的慈身業同梵行者公開地與私下地被現起,這是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的和睦法。
  再者,阿難!比丘的慈語業對同梵行者公開地與私下地被現起,這也是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的和睦法。
  再者,阿難!比丘的慈意業對同梵行者公開地與私下地被現起,這也是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的和睦法。
  再者,阿難!比丘是所有那些如法的如法所得利養,乃至包含自己鉢裡的,以像這樣的利養將與有戒的同梵行者平等地受用者、共同分享者,這也是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的和睦法。
  再者,阿難!比丘對所有無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者所稱讚的、不取著的、導向定的戒,在像這樣的戒上與同梵行者公開地與私下地住於戒的一致,這也是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的和睦法。
  再者,阿難!比丘對所有這聖的、出離的、帶領那樣的行為者到苦的完全滅盡之見,在像這樣的見上與同梵行者公開地與私下地住於見的一致,這也是可愛的推行,尊重的推行,導致凝聚、無諍論、和合、一致性的和睦法。
  阿難!如果你們受持後轉起這六和睦法,阿難!你們會看見那細或粗的語法你們不能忍的嗎?」
  「不,大德!」
  「阿難!因此,在這裡,你們要受持後轉起這六和睦法,你們將有長久的利益與安樂。」
  這就是世尊所說,悅意的尊者阿難歡喜世尊所說。
  沙麼村經第四終了。
MN.104/(4) Sāmagāmasuttaṃ
   41. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāme. Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti– “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi! Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī”ti. Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
   42. Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca– “nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti. Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca– “atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā”ti. “Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
   Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “ayaṃ, bhante, cundo samaṇuddeso evamāha– ‘nigaṇṭho bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe’ti. Tassa mayhaṃ, bhante, evaṃ hoti– ‘māheva bhagavato accayena saṅghe vivādo uppajji; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti.
   43. “Taṃ kiṃ maññasi, ānanda, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ– cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṃ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde”ti? “Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṃ– cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṃ passāmi imesu dhammesu dvepi bhikkhū nānāvāde. Ye ca kho, bhante, puggalā bhagavantaṃ patissayamānarūpā viharanti tepi bhagavato accayena saṅghe vivādaṃ janeyyuṃ ajjhājīve vā adhipātimokkhe vā. Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti. Appamattako so, ānanda, vivādo yadidaṃ– ajjhājīve vā adhipātimokkhe vā. Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.
   44. “Chayimāni, ānanda, vivādamūlāni. Katamāni cha? Idhānanda, bhikkhu kodhano hoti upanāhī. Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme… saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṅghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.
   45. “Puna caparaṃ, ānanda, bhikkhu makkhī hoti paḷāsī …pe… issukī hoti maccharī …pe… saṭho hoti māyāvī …pe… pāpiccho hoti micchādiṭṭhi …pe… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, ānanda, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme… saṅghe… sikkhāya na paripūrakārī hoti so saṅghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni kho, ānanda, cha vivādamūlāni.
   46. “Cattārimāni ānanda, adhikaraṇāni. Katamāni cattāri? Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ– imāni kho, ānanda, cattāri adhikaraṇāni. Satta kho panime, ānanda, adhikaraṇasamathā– uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.
   47. “Kathañcānanda, sammukhāvinayo hoti? Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā dhammanetti samanumajjitabbā Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Evaṃ kho, ānanda, sammukhāvinayo hoti; evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– sammukhāvinayena.
   48. “Kathañcānanda, yebhuyyasikā hoti? Te ce, ānanda, bhikkhū na sakkonti taṃ adhikaraṇaṃ tasmiṃ āvāse vūpasametuṃ. Tehānanda, bhikkhūhi yasmiṃ āvāse bahutarā bhikkhū so āvāso gantabbo. Tattha sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā dhammanetti samanumajjitabbā. Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Evaṃ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– yebhuyyasikāya.
   49. “Kathañcānanda, sativinayo hoti? Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā– ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha– ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tassa kho, ānanda, bhikkhuno sativinayo dātabbo. Evaṃ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– sativinayena.
   50. “Kathañcānanda amūḷhavinayo hoti? Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā– ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? (so evamāha– ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti– ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.) So evamāha– ‘ahaṃ kho, āvuso, ummādaṃ pāpuṇiṃ cetaso vipariyāsaṃ. Tena me ummattakena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ katan’ti. Tassa kho, ānanda, bhikkhuno amūḷhavinayo dātabbo. Evaṃ kho, ānanda amūḷhavinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– amūḷhavinayena.
   51. “Kathañcānanda, paṭiññātakaraṇaṃ hoti? Idhānanda, bhikkhu codito vā acodito vā āpattiṃ sarati, vivarati uttānīkaroti. Tena, ānanda, bhikkhunā vuḍḍhataraṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo– ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī’ti. So evamāha– ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṃ saṃvareyyāsī’ti. (‘saṃvarissāmī’ti.) Evaṃ kho, ānanda, paṭiññātakaraṇaṃ hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– paṭiññātakaraṇena.
   52. “Kathañcānanda tassapāpiyasikā hoti? Idhānanda, bhikkhu bhikkhuṃ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā– ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha– ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti– ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evamāha– ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā; sarāmi ca kho ahaṃ, āvuso, evarūpiṃ appamattikaṃ āpattiṃ āpajjitā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti– ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha– ‘imañhi nāmāhaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho paṭijānissāmi. Kiṃ panāhaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho napaṭijānissāmī’ti? So evamāha– ‘imañhi nāma tvaṃ, āvuso appamattikaṃ āpattiṃ āpajjitvā apuṭṭho napaṭijānissasi, kiṃ pana tvaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho paṭijānissasi? Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evamāha– ‘sarāmi kho ahaṃ, āvuso, evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā. Davā me etaṃ vuttaṃ, ravā me etaṃ vuttaṃ– nāhaṃ taṃ sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Evaṃ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– tassapāpiyasikāya.
   53. “Kathañcānanda tiṇavatthārako hoti? Idhānanda, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo–
   ‘Suṇātu me, bhante, saṅgho. Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttan’”ti.
   “Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo –
   ‘Suṇātu me, bhante, saṅgho. Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttan’”ti.
   “Evaṃ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– tiṇavatthārakena.
   54. “Chayime ānanda, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idhānanda, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
   “Puna caparaṃ, ānanda, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
   “Puna caparaṃ, ānanda, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
   “Puna caparaṃ, ānanda, bhikkhu– ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi– apaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
   “Puna caparaṃ, ānanda, bhikkhu– yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu– sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
   “Puna caparaṃ, ānanda, bhikkhu– yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayā tathārūpāya diṭṭhiyā– diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.
   “Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṃ vacanapathaṃ aṇuṃ vā thūlaṃ vā yaṃ tumhe nādhivāseyyāthā”ti? “No hetaṃ, bhante”. “Tasmātihānanda ime cha sāraṇīye dhamme samādāya vattatha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā”ti.
   Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
   Sāmagāmasuttaṃ niṭṭhitaṃ catutthaṃ.
漢巴經文比對(莊春江作):
  「生而生者(MA.196)」,南傳作「會生起」(uppajjamāno uppajjeyya,原意為「生起(諍論)會生起」),智髻比丘長老英譯為「會生起」(should…arise)。
  「因道、因道迹(跡)(MA.196)」,南傳作「對道或道跡」(Magge vā…paṭipadāya vā),智髻比丘長老英譯為「道或路」(the path or the way)。
  「偷羅柘(MA.196)」,南傳作「重罪」(thullavajjaṃ),智髻比丘長老英譯為「嚴重的責備」(serious censure)。按:「偷蘭遮」(thullaccaya)亦譯為「粗罪;重罪」。
  「家相應(MA.196)」,南傳作「與在家人有關的」(gihipaṭisaṃyuttanti,直譯為「在家人相應」),智髻比丘長老英譯為「關連於俗人」(connected with the laity)。
  「有異說」(nānāvādeti),智髻比丘長老英譯為「造成不同的主漲」(make differing assertions)。
  「法的指引應該被抽出」(dhammanetti samanumajjitabbā ),智髻比丘長老英譯為「法的指引應該被抽出」(the guideline of the Dhamma should be drawn out)。按:《破斥猶豫》以「法繩」(dhammarajju)解說「法的指引」,並舉《中部73經》分辨善與不善為例。以「應該被以智慧敲擊、打碎、考察」(anumajjitabbā ñāṇena ghaṃsitabbā upaparikkhitabbā)解說「應該被抽出」。