經號:   
   (中部104經 更新)
中部104經/沙麼村經(天臂品[11])(莊春江譯)[MA.196]
  被我這麼聽聞
  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。以他的死,尼乾陀破裂為二,他們住於生起爭論的、生起爭吵的、來到爭辯的、以舌鋒互刺的
  「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;應該先說的你後說,應該後說的你先說;我的是一致的,你的是不一致的;你長時間熟練的是顛倒的;你已被論破(你的理論已被反駁),請你去救(使脫離)理論;你已被折伏,或請你解開,如果你能夠。」
  在尼乾陀若提子中看起來只存在打殺,凡連尼乾陀若提子的白衣在家人弟子們,他們也在尼乾陀若提子們上是厭形色的、脫離形色的、逃脫形色的,如那個在惡說的、惡宣說的、不出離的、不轉起寂靜的、非遍正覺者宣說的、破裂塔的、無歸依處的法律處。(41)
  那時,在波婆城住過雨季的沙彌純陀到沙麼村去見尊者阿難。抵達後,向尊者阿難問訊後,在一旁坐下。在一旁坐下的沙彌純陀對尊者阿難說這個:
  「大德!尼乾陀若提子剛死在波婆城。以他的死,尼乾陀破裂為二……(中略)破裂塔的、無歸依處的……。」
  在這麼說時,尊者阿難對沙彌純陀說這個:
  「純陀學友!這是為了見世尊的談論主題,純陀學友!我們走,我們將去見世尊。抵達後,我們將告訴世尊這件事。」
  「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,向世尊問訊後,在一旁坐下。在一旁坐下的尊者阿難對世尊說這個:
  「大德!這位純陀沙彌這麼說:『大德!尼乾陀若提子剛死在波婆城。以他的死,尼乾陀破裂為二……(中略)破裂塔的、無歸依處的……。』大德!那個我這麼想:『不要世尊死後就在僧團中諍論生起,那種諍論對眾人不利、對眾人不樂,對眾人、對天-人們無利益、不利、苦。』」(42)
  「阿難!你怎麼想它:凡被我證知後教導你們的諸法,即:四念住四正勤四神足、五根、五力、七覺支八支聖道,阿難!你看見在這些法中即使兩位比丘的諸異說嗎?」
  「大德!凡被世尊證知後為我教導的法,即:四念住、四正勤、四神足、五根、五力、七覺支、八支聖道,我沒看見在這些法中即使兩位比丘的諸異說,大德!但凡個人們住於對世尊順從尊敬形色者,世尊死後即使他們在僧團中會在極嚴格的生活方式上,或在增上波羅提木叉上使諍論生起,那種諍論對眾人不利、對眾人不樂,對眾人、對天-人們無利益、不利、苦。」
  「阿難!那種諍論是小事,即:在極嚴格的生活方式上,或在增上波羅提木叉上。阿難!確實,在道上,或在道跡上僧團中如果生起的諍論生起,那種諍論對眾人不利、對眾人不樂,對眾人、對天-人們無利益、不利、苦。(43)
  阿難!有這六個諍論根,哪六個?阿難!這裡,比丘是易憤怒者、懷怨恨者,阿難!凡那位比丘是易憤怒者、懷怨恨者,他在大師上住於不尊重的、不順從的,也在法上住於不尊重的、不順從的,也在僧團上住於不尊重的、不順從的,也在學上不是完全的實行者,阿難!凡那位比丘在大師上住於不尊重的、不順從的,在法上……在僧團上住於不尊重的、不順從的,在學上不是完全的實行者,他在僧團中使諍論生起:該諍論對眾人不利、對眾人不樂,眾人、天-人們有無利益、不利、苦。阿難!如果你們在自身內或在外部看見(察覺)像這樣的諍論根,阿難!在那裡,你們應該就為了那個惡諍論根的捨斷努力,阿難!如果你們在自身內或在外部沒看見像這樣的諍論根,阿難!在那裡,你們應該就為了那個惡諍論根的未來無流漏實行,這樣,有這個惡諍論根的捨斷,這樣,有這個惡諍論根的未來無流漏。(44)
  再者,阿難!這裡,比丘是藏惡者、專橫者……(中略)是嫉妒者、慳吝者……(中略)是狡猾者、偽詐者……(中略)是惡欲求者、邪見者……(中略)是執取己見者、固執者、難捨離者,阿難!凡那位比丘是執取己見者、固執者、難捨離者,他在大師上住於不尊重的、不順從的,也在法上住於不尊重的、不順從的,也在僧團上住於不尊重的、不順從的,也在學上不是完全的實行者,阿難!凡那位比丘在大師上住於不尊重的、不順從的,在法上……在僧團上住於不尊重的、不順從的,在學上不是完全的實行者,他在僧團中使諍論生起:該諍論對眾人不利、對眾人不樂,眾人、天-人們有無利益、不利、苦。阿難!如果你們在自身內或在外部看見像這樣的諍論根,阿難!在那裡,你們應該就為了那個惡諍論根的捨斷努力,阿難!如果你們在自身內或在外部沒看見像這樣的諍論根,阿難!在那裡,你們應該就為了那個惡諍論根的未來無流漏實行,這樣,有這個惡諍論根的捨斷,這樣,有這個惡諍論根的未來無流漏。阿難!這是六個諍論根。(45)
  阿難!有這四種諍訟,哪四種?諍論的諍訟、斥責的諍訟、犯戒(罪)的諍訟、程序的諍訟,阿難!這是四種諍訟。阿難!又,為了每個已生起諍訟的止息、平息,有這七種諍訟的止息面前毘尼應該被給與、憶念毘尼應該被給與、不癡毘尼應該被給與、應該使承認被做、多數決覓罪相草覆蓋。(46)
  阿難!而怎樣是面前毘尼呢?阿難!這裡,比丘們諍訟:『這是法。』或『這是非法。』『這是律。』或『這是非律。』阿難!那些比丘就應該全部和合地被集合。集合後,法的指引應該被考慮。考慮法的指引後,在那裡,依像那樣[法的指引]同意,應該使那個諍訟被平息。阿難!這樣是面前毘尼。而且這樣,這裡,有某一類諍訟的平息,即:以面前毘尼。(47)
  阿難!而怎樣是多數決呢?阿難!這裡,如果那些比丘不能夠在他們的住處使諍訟平息,阿難!凡更多比丘們住處之處,那個住處應該被那些比丘去。在那裡,就應該全部和合地被集合。集合後,法的指引應該被考慮。考慮法的指引後,在那裡,依像那樣同意,應該使那個諍訟被平息。阿難!這樣是多數決。而且這樣,這裡,有某一類諍訟的平息,即:以多數決。(48)
  阿難!而怎樣是憶念毘尼呢?阿難!這裡,比丘們以像這樣重罪:以驅擯罪或以接近驅擯罪詰問比丘:『尊者記得已犯像這樣重罪:驅擯罪或接近驅擯罪?』他這麼說:『學友們!我不記得已犯像這樣重罪:驅擯罪或接近驅擯罪。』阿難!那位比丘的憶念毘尼應該被給與。阿難!這樣是憶念毘尼。而且這樣,這裡,有某一類諍訟的平息,即:以憶念毘尼。(49)
  阿難!而怎樣是不癡毘尼呢?阿難!這裡,比丘們以像這樣重罪:以驅擯罪或以接近驅擯罪詰問比丘:『尊者記得已犯像這樣重罪:驅擯罪或接近驅擯罪?』(他這麼說:『學友們!我不記得已犯像這樣重罪:驅擯罪或接近驅擯罪。』他壓迫逃避的他:『喂!尊者!請你就好好地知道,如果你記得已犯像這樣重罪:驅擯罪或接近驅擯罪。』)他這麼說:『學友們!我到達瘋狂、心的顛倒,許多非沙門應有的被發瘋的那個我違犯、到處說,我不記得那個,這被愚癡的我做了。』阿難!那位比丘的不癡毘尼應該被給與。阿難!這樣是不癡毘尼。而且這樣,這裡,有某一類諍訟的平息,即:以不癡毘尼。(50)
  阿難!而怎樣是承認作的事(自言治)呢?阿難!這裡,比丘被呵責或沒被呵責,想起、公開、闡明犯戒。阿難!去見更資深的比丘、置(作)上衣到一邊肩膀、在足上禮拜、蹲坐、合掌後,應該被那位比丘為那個這麼說:『大德!我已犯名叫這樣的罪,我告白(懺悔)那個。』他這麼說:『你看見?』『是的,我看見。』『未來你會自制?』(『我將自制。』)阿難!這樣是承認作的事。而且這樣,這裡,有某一類諍訟的平息,即:以承認作的事。(51)
  阿難!而怎樣是覓罪相呢?阿難!這裡,比丘以像這樣重罪:以驅擯罪或以接近驅擯罪詰問比丘:『尊者記得已犯像這樣重罪:驅擯罪或接近驅擯罪?』他這麼說:『學友!我不記得已犯像這樣重罪:驅擯罪或接近驅擯罪。』他壓迫逃避的他:『喂!尊者!請你就好好地知道,如果你記得已犯像這樣重罪:驅擯罪或接近驅擯罪。』他這麼說:『學友!我不記得已犯像這樣重罪:驅擯罪或接近驅擯罪,但,學友!我記得是犯像這樣輕罪者。』他壓迫逃避的他:『喂!尊者!請你就好好地知道,如果你記得已犯像這樣重罪:驅擯罪或接近驅擯罪。』他這麼說:『學友!犯名為這個像這樣輕罪後,沒被問的我承認,更何況犯像這樣重罪:驅擯罪或接近驅擯罪後,被問的我將不承認?』他這麼說:『學友!犯名為這個像這樣輕罪後,沒被問的你沒承認,更何況犯像這樣重罪:驅擯罪或接近驅擯罪後,被問的你將承認?喂!尊者!請你就好好地知道,如果你記得已犯像這樣重罪:驅擯罪或接近驅擯罪。』他這麼說:『學友!我記得已犯像這樣重罪:驅擯罪或接近驅擯罪,學友!這被我開玩笑地說;這被我快速地說:我不記得已犯像這樣重罪:驅擯罪或接近驅擯罪。』阿難!這樣是覓罪相。而且這樣,這裡,有某一類諍訟的平息,即:以覓罪相。(52)
  阿難!而怎樣是草覆蓋呢?阿難!這裡,當比丘們住於生起爭論的、生起爭吵的、來到爭辯的時,許多非沙門應有的被違犯、被到處說。阿難!那些比丘就應該全部和合地被集合。集合後,一邊黨派比丘中,以聰明的比丘從座位起來、置(作)上衣到一邊肩膀、合掌後,僧團應該被告知:『大德!僧團請聽我的:這裡,當我們住於生起爭論的、生起爭吵的、來到爭辯的時,許多非沙門應有的被違犯、被到處說,如果有僧團的達到堪任(準備就緒),凡這些尊者們的罪,連同凡我(自己)的罪,為了這些尊者的利益,連同為了我的利益,我想要提出在僧團中以草覆蓋,除了粗罪外,除了在家人關聯的外。』那時,另一邊黨派比丘中,以聰明的比丘從座位起來、置(作)上衣到一邊肩膀、合掌後,僧團應該被告知:『大德!僧團請聽我的:這裡,當我們住於生起爭論的、生起爭吵的、來到爭辯的時,許多非沙門應有的被違犯、被到處說,如果有僧團的達到堪任,凡這些尊者們的罪,連同凡我的罪,為了這些尊者的利益,連同為了我的利益,我想要提出在僧團中以草覆蓋,除了粗罪外,除了在家人關聯的外。』阿難!這樣是草覆蓋。而且這樣,這裡,有某一類諍訟的平息,即:以草覆蓋。(53)
  阿難!有這可愛所做的,尊重所做的六友好法轉起凝聚、無諍論、和合、一致性,哪六個?阿難!這裡,比丘的慈身業在同梵行者們上公開地連同私下地被現起,這是可愛所做的,尊重所做的友好法,轉起凝聚、無諍論、和合、一致性。
  再者,阿難!比丘的慈語業在同梵行者們上公開地連同私下地被現起,這也是可愛所做的,尊重所做的友好法,轉起凝聚、無諍論、和合、一致性。
  再者,阿難!比丘的慈意業在同梵行者們上公開地連同私下地被現起,這也是可愛所做的,尊重所做的友好法,轉起凝聚、無諍論、和合、一致性。
  再者,阿難!凡那些如法所得的如法利得,乃至連鉢裡(鉢繫屬)的量,比丘是以像這樣利得平等受用者、與持有同梵行者共同受用者,這也是可愛所做的,尊重所做的友好法,轉起凝聚、無諍論、和合、一致性。
  再者,阿難!凡那些無毀壞的、無瑕疵的、無污點的、無雜色的、自由的、智者稱讚的、不取著的、轉起定的戒,比丘在像這樣的諸戒上與同梵行者們公開地連同私下地住於戒達到一致的,這也是可愛所做的,尊重所做的友好法,轉起凝聚、無諍論、和合、一致性。
  再者,阿難!凡這聖的、出離的見引導那樣的行為者苦的完全滅盡,比丘在像這樣的見上與同梵行者們公開地連同私下地住於見達到一致的,這也是可愛所做的,尊重所做的友好法,轉起凝聚、無諍論、和合、一致性。[MN.48, 492段]
  阿難!如果你們使這六友好法受持後轉起,阿難!你們看見那個細或粗的說話方式(語路):凡你們不應該忍受嗎?」
  「大德!這確實不是。」
  「阿難!因此,在這裡,你們要受持後轉起這六友好法,那對你們將有長久的利益、安樂。」
  世尊說這個,悅意的尊者阿難歡喜世尊的所說。(54)
  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):
  「鬥諍…生而生者(MA.196)」,南傳作「如果生起的諍論生起」(vivādo uppajjamāno uppajjeyya),智髻比丘長老英譯為「如果發生爭議」(should a dispute arise)。按:這裡用了現在分詞加動詞,一般作當……時,……,則成為:當僧團中諍論生起時,會在道上,或在道跡上生起,也可以將現在分詞當形容詞用,或許這是強調不應該發生的發生了。
  「因道、因道迹(跡)(MA.196)」,南傳作「在道上,或在道跡上」(Magge vā…paṭipadāya vā),智髻比丘長老英譯為「關於道或路」(about the path or the way)。按:《破斥猶豫》說,這是指到達出世間道之前的道與道跡(Pubbabhāgamaggaṃ pana pubbabhāgapaṭipadañca sandhāyetaṃ vuttaṃ)。
  「偷羅柘(MA.196)」,南傳作「粗罪」(thullavajjaṃ),智髻比丘長老英譯為「嚴重的責備」(serious censure)。按:《破斥猶豫》以「驅擯與僧殘」(pārājikañceva saṅghādisesañca)解說。又,「偷羅柘」可能是「偷蘭遮」(thullaccaya)的另譯,也譯為「粗罪;重罪」。
  「家相應(MA.196)」,南傳作「在家人關聯的」(gihipaṭisaṃyuttanti),智髻比丘長老英譯為「關連於俗人」(connected with the laity)。按:《破斥猶豫》以「犯對在家人以卑劣之咒罵、輕蔑關於順從的如法者(khuṃsanavambhanadhammikapaṭissavesu)的犯戒(āpatti)」解說。
  「諍論的諍訟、責難的諍訟、犯戒(罪)的諍訟、程序的諍訟」(Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ),智髻比丘長老英譯為「因爭議的訴訟,因指控的訴訟,因犯罪的訴訟,以及有關程序的訴訟」(Litigation because of a dispute, litigation because of an accusation, litigation because of an offence, and litigation concerning proceedings),並依序解說為:對法律[見解]的諍論、違反僧院規則的諍論、犯戒而試圖脫罪的諍論、程序的諍論。
  「法的指引應該被考慮」(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MN.73分辨善與不善為例,而以「應該被以智慧敲擊、打碎、考察」(anumajjitabbā ñāṇena ghaṃsitabbā upaparikkhitabbā)解說「應該被考慮」。