Adhikaraṇabhedo · 诤事分别义注
Adhikaraṇabhedaṃ诤事分别
Ukkoṭanabhedādivaṇṇanā举罪分别等之解释
§340
340. Adhikaraṇabhede ime dasa ukkoṭāti adhikaraṇānaṃ ukkoṭetvā puna adhikaraṇaukkoṭena samathānaṃ ukkoṭaṃ dassetuṃ ‘‘vivādādhikaraṇaṃ ukkoṭento kati samathe ukkoṭetī’’tiādimāha. Tattha vivādādhikaraṇaṃ ukkoṭento dve samathe ukkoṭetīti sammukhāvinayañca yebhuyyasikañca ime dve ukkoṭeti, paṭisedheti; paṭikkosatīti attho. Anuvādādhikaraṇaṃ ukkoṭento cattāroti sammukhāvinayaṃ, sativinayaṃ, amūḷhavinayaṃ, tassapāpiyasikanti ime cattāro samathe ukkoṭeti. Āpattādhikaraṇaṃ ukkoṭento tayoti sammukhāvinayaṃ, paṭiññātakaraṇaṃ, tiṇavatthārakanti ime tayo samathe ukkoṭeti. Kiccādhikaraṇaṃ ukkoṭento ekanti sammukhāvinayaṃ imaṃ ekaṃ samathaṃ ukkoṭeti.
340. 关于依止（adhikaraṇa）种类的区分，十种争议就是依止的十种划分。通过划分各依止而再以依止的划分统一观照，显示『争议依止』的划分有多少种，谓之依止的划分。于此『争议依止』的划分有两种：包括现前戒律和一切修持法，这两种即为争议依止，在此二者中彼此反对、反驳之意。『劝诫依止』的划分有四种：现前戒律、念戒、非无明戒，这四种合称为劝诫依止。『过失依止』则有三种：现前戒律、揭示过失、三种保护措施，谓之过失依止。『任务依止』则一法，即现前戒律，此一法则谓任务依止。
§341
341.Kati ukkoṭātiādipucchānaṃ vissajjane pana dvādasasu ukkoṭesu akataṃ kammantiādayo tāva tayo ukkoṭā visesato dutiye anuvādādhikaraṇe labbhanti. Anihataṃ kammantiādayo tayo paṭhame vivādādhikaraṇe labbhanti. Avinicchitantiādayo tayo tatiye āpattādhikaraṇe labbhanti. Avūpasantantiādayo tayo catutthe kiccādhikaraṇe labbhanti; apica dvādasāpi ca ekekasmiṃ adhikaraṇe labbhantiyeva.
341. 问及争议依止等诸分类之具体数量，实则在十二种争议划分中未完成的行为等关注点，即上述三种争议，尤其是在劝诫依止中可得。未完成之行为等三种在第一类争议依止中得到，非期望之类三种在第三类过失依止中得到，非安住之类四种在第四类任务依止中得到。尽管如此，十二种中的每一类争议皆应用于一个依止中。
Tatthajātakaṃ adhikaraṇaṃ ukkoṭetīti yasmiṃ vihāre ‘‘mayhaṃ iminā patto gahito, cīvaraṃ gahita’’ntiādinā nayena pattacīvarādīnaṃ atthāya adhikaraṇaṃ uppannaṃ hoti, tasmiṃyeva ca naṃ vihāre āvāsikā sannipatitvā ‘‘alaṃ āvuso’’ti attapaccatthike saññāpetvā pāḷimuttakavinicchayeneva vūpasamenti, idaṃ tatthajātakaṃ adhikaraṇaṃ nāma. Yenāpi vinicchayena samitaṃ, sopi eko samathoyeva. Imaṃ ukkoṭentassāpi pācittiyaṃ.
所谓因缘依止，就是指在某处禅堂中，因有人言『我因某物已得持有，衣钵已得持有』之类，借此意由依止问题遂生，此依止即由持有衣钵等义而起。正于此处禅堂中诸沙弥、比库聚集，彼此对言『此处可否』而互相约束修持律仪、判决，对此以巴利语总结之名曰因缘依止。以此结论安定，无疑唯有一义。对诤讼者此理亦令生犯戒。
Tatthajātakaṃ vūpasantanti sace pana taṃ adhikaraṇaṃ nevāsikā vūpasametuṃ na sakkonti, athañño vinayadharo āgantvā ‘‘kiṃ āvuso imasmiṃ vihāre uposatho vā pavāraṇā vā ṭhitā’’ti pucchati, tehi ca tasmiṃ kāraṇe kathite taṃ adhikaraṇaṃ khandhakato ca parivārato ca suttena vinicchinitvā vūpasameti, idaṃ tatthajātakaṃ vūpasantaṃ nāma adhikaraṇaṃ. Etaṃ ukkoṭentassāpi pācittiyameva.
若对因缘依止不能容忍者，即未能住于此依止者，彼时即有其他律持守者前来，问言『此禅堂中戒律耶、行斋耶有无？』对于此事，诸律藏、律章、经文皆有详细记载由而斟酌，以期住入此依止，此即名为因缘依止的住入，对此故意造诤者亦令生犯戒。
Antarāmaggeti te attapaccatthikā ‘‘na mayaṃ etassa vinicchaye tiṭṭhāma, nāyaṃ vinaye kusalo, asukasmiṃ nāma gāme vinayadharā therā vasanti, tattha gantvā vinicchinissāmā’’ti gacchantā antarāmaggeyeva kāraṇaṃ sallakkhetvā aññamaññaṃ vā saññāpenti, aññe vā te bhikkhū nijjhāpenti, idampi vūpasantameva hoti. Evaṃ vūpasantaṃ antarāmagge adhikaraṇaṃ ukkoṭeti yo, tassāpi pācittiyameva.
所谓中林依止，即为彼此约束「我不愿意在此作断定，我们中无精通律法者。有些长老僧住彼村，吾等往彼处调察」。因为此因由在中林正式点题而彼此告知，或有者自行隐秘契约互相约定，这也是住入此依止的表现。以此住入中林依止者亦生犯戒。
Antarāmagge vūpasantanti na heva kho pana aññamaññaṃ saññattiyā vā sabhāgabhikkhunijjhāpanena vā vūpasantaṃ hoti; apica kho paṭipathaṃ āgacchanto eko vinayadharo disvā ‘‘kattha āvuso gacchathā’’ti pucchitvā ‘‘asukaṃ nāma gāmaṃ, iminā nāma kāraṇenā’’ti vutte ‘‘alaṃ, āvuso, kiṃ tattha gatenā’’ti tattheva dhammena vinayena taṃ adhikaraṇaṃ vūpasameti, idaṃ antarāmagge vūpasantaṃ nāma. Etaṃ ukkoṭentassāpi pācittiyameva.
中林住入者，并非仅靠彼此协议或集体决议而成为住入者，反之有一律持守者来访，问言『尊者欲往何处？』答曰『彼村病苦，因该事故来此』。问曰『作此赴处意欲何为？』即依律法正行，断言此事住入了此依止，这即是中林住入的表现，于此诤讼之士同样令其犯戒。
Tattha gatanti sace pana ‘‘alaṃ, āvuso, kiṃ tattha gatenā’’ti vuccamānāpi ‘‘mayaṃ tattheva gantvā vinicchayaṃ pāpessāmā’’ti vinayadharassa vacanaṃ anādiyitvā gacchantiyeva, gantvā sabhāgānaṃ bhikkhūnaṃ etamatthaṃ ārocenti. Sabhāgā bhikkhū ‘‘alaṃ, āvuso, saṅghasannipātaṃ nāma garuka’’nti tattheva nisīdāpetvā vinicchinitvā saññāpenti, idampi vūpasantameva hoti. Evaṃ vūpasantaṃ tattha gataṃ adhikaraṇaṃ ukkoṭeti yo, tassāpi pācittiyameva.
若有人去往某处时，虽被告说『阿阇黎，汝于何处而去？』而回答说『我等将往彼处，行究竟恶事』，但不应理会解嘱，就直接前往，然后向比库众会中说此事。会中的比库闻言曰：『啊，阿阇黎，名为僧会集，甚为重重』，于是即坐下，经过调查后作出认可，此事便得了平息。若有人在此平息之处造语争斗，那也同样是犯戒。
Tatthagataṃ vūpasantanti na heva kho pana sabhāgabhikkhūnaṃ saññattiyā vūpasantaṃ hoti; apica kho saṅghaṃ sannipātetvā ārocitaṃ saṅghamajjhe vinayadharā vūpasamenti, idaṃ tattha gataṃ vūpasantaṃ nāma. Etaṃ ukkoṭentassāpi pācittiyameva.
虽然好比是在此会中有人已平息，但对于会中比库的承诺这并非唯一平息的情况；且当僧团已集会，由律师宣告时，律师亦得以平息，此亦谓在此处的平息。若有人于此地发起争执，同样构成犯戒。
Sativinayanti khīṇāsavassa dinnaṃ sativinayaṃ ukkoṭeti, pācittiyameva. Ummattakassa dinne amūḷhavinaye pāpussannassa dinnāya tassapāpiyasikāyapi eseva nayo.
若犯戒者因已经断除烦恼而接受清净戒律的训诫时，对此训诫生起争执，即为犯戒。若疯癫之人接受无明而起的不智戒律训导时，效法其恶习，其行为亦属惩罚之列。
Tiṇavatthārakaṃukkoṭetīti saṅghena tiṇavatthārakasamathena vūpasamite adhikaraṇe ‘‘āpatti nāma ekaṃ bhikkhuṃ upasaṅkamitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā desiyamānā vuṭṭhāti, yaṃ panetaṃ niddāyantassāpi āpattivuṭṭhānaṃ nāma, etaṃ mayhaṃ na khamatī’’ti evaṃ vadantopi tiṇavatthārakaṃ ukkoṭeti nāma, tassāpi pācittiyameva.
所谓三事支撑争执，即以僧团依三事支撑法平息争执之律，称为“犯戒”。此法规定：若有比库近前，坐在争执者旁边，合掌向之示意，同时作训诫，即使此为劝止争执的出现，此亦谓作三事支撑争执，若有人作出此举，也属犯戒。
Chandāgatiṃ gacchanto adhikaraṇaṃ ukkoṭetīti vinayadharo hutvā attano upajjhāyādīnaṃ atthāya ‘‘adhammaṃ dhammo’’tiādīni dīpetvā pubbe vinicchitaṃ adhikaraṇaṃ dvādasasu ukkoṭesu yena kenaci ukkoṭento chandāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti nāma. Dvīsu pana attapaccatthikesu ekasmiṃ ‘‘anatthaṃ me acarī’’tiādinā nayena samuppannāghāto, tassa parājayaṃ āropanatthaṃ ‘‘adhammaṃ dhammo’’tiādīni dīpetvā pubbe vinicchitaṃ adhikaraṇaṃ dvādasasu ukkoṭesu yena kenaci ukkoṭento dosāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti nāma. Mando pana momūho momūhattā eva ‘‘adhammaṃ dhammo’’tiādīni dīpetvā vuttanayeneva ukkoṭento mohāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti nāma. Sace pana dvīsu attapaccatthikesu eko visamāni kāyakammādīni gahanamicchādiṭṭhiṃ balavante ca pakkhantariye abhiññāte bhikkhū nissitattā visamanissito gahananissito balavanissito ca hoti, tassa bhayena ‘‘ayaṃ me jīvitantarāyaṃ vā brahmacariyantarāyaṃ vā kareyyā’’ti ‘‘adhammaṃ dhammo’’tiādīni dīpetvā vuttanayeneva ukkoṭento bhayāgatiṃ gacchanto adhikaraṇaṃ ukkoṭeti nāma.
当有人怀著恶意而进行争执，律师即为他及其上座等人阐明‘非法即法’等要义。徒然遭受事先已调查清楚的十二种争执通知的指控后，若有人以恶意争执称其‘无益于我’，则即被视为行犯戒。此中恶意争执指因争执而生怨恨；愚痴争执则是无明混乱而起之争执。若在两种以上互相回报的争执中，有人因身业罪恶和强烈错误见，而广为敌对且显著被认定，故他产生恐惧，担忧于自身生命或梵行的安全，因而起恶意诋毁，称‘非法即法’，这也被视作为恶意争执，即以此为犯戒。
Tadahupasampannoti eko sāmaṇero byatto hoti bahussuto, so vinicchaye parājayaṃ patvā maṅkubhūte bhikkhū disvā pucchati ‘‘kasmā maṅkubhūtātthā’’ti? Te tassa taṃ adhikaraṇaṃ ārocenti. So te evaṃ vadeti ‘‘hotu, bhante, maṃ upasampādetha, ahaṃ taṃ adhikaraṇaṃ vūpasamessāmī’’ti . Te taṃ upasampādenti. So dutiyadivase bheriṃ paharitvā saṅghaṃ sannipāteti. Tato bhikkhūhi ‘‘kena saṅgho sannipātito’’ti vutte ‘‘mayā’’ti vadati. ‘‘Kasmā sannipātito’’ti? ‘‘Hiyyo adhikaraṇaṃ dubbinicchitaṃ, tamahaṃ vinicchinissāmī’’ti. ‘‘Tvaṃ pana hiyyo kuhiṃ gato’’ti? ‘‘Anupasampannomhi, bhante, ajja pana upasampannomhī’’ti. So vattabbo ‘‘idaṃ āvuso tumhādisānaṃ bhagavatā sikkhāpadaṃ paññattaṃ, ‘tadahupasampanno ukkoṭeti, ukkoṭanakaṃ pācittiya’nti, gaccha āpattiṃ desehī’’ti. Āgantukepi eseva nayo.
当时，有一名近学比库被逐出教团。他至众比库面前请求讯问：“为何我被逐出？”诸比库告知其所犯过失。此比库言：“尊者，请收我为上座比库，我愿平息此争执。”众比库遂准其上座。又于翌日打鼓召集众僧，于众比库问及“因何召集僧团？”他答：“是我召集。”“为何召集？”“昨日争执调查尚未完毕，今日我将彻查。”“昨日汝往何处？”“昨日未受具足戒，今日方得具足戒。”众人告诫：“阿阇黎，此处遵佛陀制定的戒律，谓‘平息争执即犯戒，争执者犯戒’，汝应前往接受戒律训诫。”外来者亦有同样承担。
Kārakoti ekaṃ saṅghena saddhiṃ adhikaraṇaṃ vinicchinitvā pariveṇagataṃ parājitā bhikkhū vadanti ‘‘kissa, bhante, tumhehi evaṃ vinicchitaṃ adhikaraṇaṃ, nanu evaṃ vinicchinitabba’’nti. So ‘‘kasmā paṭhamaṃyeva evaṃ na vaditthā’’ti taṃ adhikaraṇaṃ ukkoṭeti. Evaṃ yo kārako ukkoṭeti, tassāpi ukkoṭanakaṃ pācittiyaṃ. Chandadāyakoti eko adhikaraṇavinicchaye chandaṃ datvā sabhāge bhikkhū parājayaṃ patvā āgate maṅkubhūte disvā ‘‘sve dāni ahaṃ vinicchinissāmī’’ti saṅghaṃ sannipātetvā ‘‘kasmā sannipātesī’’ti vutte ‘‘hiyyo adhikaraṇaṃ dubbinicchitaṃ, tamahaṃ ajja vinicchinissāmī’’ti. ‘‘Hiyyo pana tvaṃ kattha gato’’ti. ‘‘Chandaṃ datvā nisinnomhī’’ti. So vattabbo ‘‘idaṃ āvuso tumhādisānaṃ bhagavatā sikkhāpadaṃ paññattaṃ, ‘chandadāyako ukkoṭeti, ukkoṭanakaṃ pācittiya’nti, gaccha āpattiṃ desehī’’ti.
所谓‘行为者’，是指某一僧团共同对一件纠纷事由审查决定后，受戒律所制约且被判过失的比库们，说：‘尊者，何故诸位如此判定此事，难道不该如此判定吗？’此人便反问：‘为何你起初不这样说？’于是挑起这件纠纷事由。由此，挑起纠纷者也须受过失的处罚。所谓‘故意付出’者，是在对一件事由审查决定时，付出财物贿赂会众，令比库们在议会上遭受过失的，后来自己现前集会时又见曼俱阇，便说：‘从今以后我将重新审理此事。’当有人问及原因时，他答：‘昨日此事审理甚差，今日我将重新审理。’又问：‘昨日你去何处？’答：‘给付财物后而坐。’应当说明的是：此为诸位当受佛陀戒律所规定者，谓‘故意挑起纠纷者，挑起过失’，应当依戒律行为受告诉。
Adhikaraṇanidānādivaṇṇanā诤事因缘等之解释
§342
342.Vivādādhikaraṇaṃ kiṃnidānantiādīsu kiṃ nidānamassāti kiṃnidānaṃ. Ko samudayo assāti kiṃsamudayaṃ. Kā jāti assāti kiṃjātikaṃ. Ko pabhavo assāti kiṃpabhavaṃ. Ko sambhāro assāti kiṃsambhāraṃ. Kiṃ samuṭṭhānaṃ assāti kiṃsamuṭṭhānaṃ. Sabbānetāni kāraṇavevacanāniyeva.
342.关于纠纷事由，其意何为？何为事由？何为缘由？何为起因？何为生成？何为集聚？何为成就？以上皆称因缘之表达。
Vivādanidānantiādīsupi aṭṭhārasabhedakaravatthusaṅkhāto vivādo nidānametassāti vivādanidānaṃ. Vivādaṃ nissāya uppajjanakavivādavasenetaṃ vuttaṃ. Anuvādo nidānaṃ assāti anuvādanidānaṃ. Idampi anuvādaṃ nissāya uppajjanakaanuvādavasena vuttaṃ. Āpatti nidānaṃ assāti āpattinidānaṃ. Āpattādhikaraṇapaccayā catasso āpattiyo āpajjatīti evaṃ āpattiṃ nissāya uppajjanakaāpattivasenetaṃ vuttaṃ. Kiccayaṃ nidānamassāti kiccayanidānaṃ; catubbidhaṃ saṅghakammaṃ kāraṇamassāti attho. Ukkhittānuvattikāya bhikkhuniyā yāvatatiyaṃ samanubhāsanādīnaṃ kiccaṃ nissāya uppajjanakakiccānaṃ vasenetaṃ vuttaṃ. Ayaṃ catunnampi adhikaraṇānaṃ vissajjanapakkhe ekapadayojanā. Etenānusārena sabbapadāni yojetabbāni.
所谓纠纷事由者，乃十八种事因之集名，此名为纠纷事由。依纠纷而生之争论即为纠纷。所谓申诉之缘由者，谓申诉之因。此申诉亦即以申诉之事由而生之申诉。所谓过失之缘由者，谓过失原因。因过失事由之缘故，四种过失由此产生，乃云以过失为因生之过失。所谓事务缘由者，谓事务之因。四种比库会之行为因由也。长老比库所教导之说辞、同辈回答等事务，皆因缘即事由。此四种事由乃纠纷消解时，合一为单一词义。依此理，应将诸词合为一说。
Dutiyapucchāya hetunidānantiādimhi vissajjane navannaṃ kusalākusalābyākatahetūnaṃ vasena hetunidānāditā veditabbā. Tatiyapucchāya vissajjane byañjanamattaṃ nānaṃ. Hetuyeva hi ettha paccayoti vutto.
第二问关于因由，及其它事项消解时，应以新旧善恶及其表现之因为准。第三问关于消解，唯留表现层面。因乃为此处缘故也。
§343
343. Mūlapucchāya vissajjane dvādasa mūlānīti kodhaupanāhayugaḷakādīni cha vivādāmūlāni, lobhadosamohā tayo, alobhādosāmohā tayoti imāni ajjhattasantānappavattāni dvādasa mūlāni. Cuddasa mūlānīti tāneva dvādasa kāyavācāhi saddhiṃ cuddasa honti. Cha mūlānīti kāyādīni cha samuṭṭhānāni.
343.关于根本问题的消解，谓十二根本事由，即怒、怨及欺瞒之对治二种等十二件纠纷根本事由。贪瞋痴三种，非贪瞋痴三种，皆为此十二之内，属内心流转之根本。十三区根本，即这十二件与身语之总和。六根本是指身等累积之诸事。
Samuṭṭhānapucchāya vissajjane aṭṭhārasa bhedakaravatthūni samuṭṭhānāni, tañhi etesu aṭṭhārasasu bhedakaravatthūsu samuṭṭhāti, etehi vā kāraṇabhūtehi samuṭṭhāti. Tenassetāni samuṭṭhānāni vuccanti. Esa nayo sabbattha.
关于集聚问题的消解，谓十八种分类之集聚。所谓集聚乃以这些十八种分类之事为集聚。由此而成的乃因果缘起之集聚。此等即所谓的集聚，适用于诸处场合，是普遍适用之理。
§344
344.Vivādādhikaraṇaṃ āpattītiādibhede ekena adhikaraṇena kiccādhikaraṇenāti idaṃ yena adhikaraṇena sammanti, taṃ dassetuṃ vuttaṃ, na panetāni ekaṃsato kiccādhikaraṇeneva sammanti. Na hi puggalassa santike desentassa kiccādhikaraṇaṃ nāma atthi.
纠纷事宜是指出现过失之事等的分类，谓以某一事宜成为处理之标准，即以事务处理为准绳。此处意指借以了解该标准的方法说出，不是一切纷争皆以同一事务处理为准则。人对于面前教导者，没有所谓实体的事务处理之事。
Na katamena samathenāti sāvasesāpatti viya na sammati. Na hi sakkā sā desetuṃ, na tato vuṭṭhāya suddhante patiṭṭhātuṃ.
行为不以平静断定，如同并未发生过失一般，不应被接受。此种情况不可宣说，也不可能从此立足并坚固修持清净。
§348
348.Vivādādhikaraṇaṃ hoti anuvādādhikaraṇantiādi nayo uttānoyeva.
纠纷事宜即是调解事宜等的规范一道理，是唯一有效的方法。
§349
349. Tato paraṃ yattha sativinayotiādikā sammukhāvinayaṃ amuñcitvā cha yamakapucchā vuttā, tāsaṃ vissajjaneneva attho pakāsito.
继而，对于诸如守戒修习等诸种直接戒规，若未严格把持，则通过提问二难得以指出其放逸，亦即借此放逸得以彰显其含义。
§351
351. Saṃsaṭṭhādipucchānaṃ vissajjane saṃsaṭṭhāti sativinayakammavācākkhaṇasmiṃyeva dvinnampi samathānaṃ siddhattā sammukhāvinayoti vā sativinayoti vā ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Yasmā pana kadalikkhandhe pattavaṭṭīnaṃ viya na sakkā tesaṃ vinibbhujitvā nānākaraṇaṃ dassetuṃ, tena vuttaṃ ‘‘na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti. Esa nayo sabbattha.
对于由聚合等问题的摒舍，“聚合”系指在教戒用语之内，两者皆达成合一即所谓直接戒规或守戒。此处指所说乃是聚合而非不聚合。因如同不能于湿泥中分开叠壳显示原因，故有言“不可经断断除此等法而显示多样因由”。此理适用于所有处境。
Sattasamathanidānavaṇṇanā七止诤因缘之解释
§352
352.Kiṃnidānoti pucchāvissajjane nidānaṃ nidānamassāti nidānanidāno. Tattha saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatāti idaṃ sammukhāvinayassa nidānaṃ. Sativepullapatto khīṇāsavo laddhupavādo sativinayassa nidānaṃ. Ummattako bhikkhu amūḷhavinayassa nidānaṃ. Yo ca deseti, yassa ca deseti, ubhinnaṃ sammukhībhāvo paṭiññātakaraṇassa nidānaṃ. Bhaṇḍanajātānaṃ adhikaraṇaṃ vūpasametuṃ asakkuṇeyyatā yebhuyyasikāya nidānaṃ. Pāpussanno puggalo tassapāpiyasikāya nidānaṃ. Bhaṇḍanajātānaṃ bahu assāmaṇakaajjhācāro tiṇavatthārakassa nidānaṃ. Hetupaccayavārā vuttanayā eva.
问及摒弃的缘由者，缘起缘由也即因缘本身。此处“因缘”乃指僧团所共同遵从，法所共同遵从，戒律所共同遵从，及人所共同遵从，此为直接戒规之因缘；堪断有漏已尽得阿拉汉乃为守戒之因缘；疯狂比库为无痴戒规之因缘。讲说者以及被讲说者彼此对面为承诺事宜之因缘。以纠纷为因缘无法调伏者为破坏因缘。恶意污秽者为其恶行因缘。多言辩诳如维护三草房者为其根本因缘。因缘与果报相互明示，此为因缘相连转换的示说。
§353
353. Mūlapucchāya vissajjanaṃ uttānameva. Samuṭṭhānapucchāya kiñcāpi ‘‘sattannaṃ samathānaṃ katame chattiṃsa samuṭṭhānā’’ti vuttaṃ, sammukhāvinayassa pana kammasaṅgahābhāvena samuṭṭhānābhāvato channaṃyeva samathānaṃ cha samuṭṭhānāni vibhattāni. Tattha kammassa kiriyāti ñatti veditabbā. Karaṇanti tassāyeva ñattiyā ṭhapetabbakāle ṭhapanaṃ. Upagamananti sayaṃ upagamanaṃ; attanāyeva tassa kammassa karaṇanti attho. Ajjhupagamananti ajjhesanupagamanaṃ; aññaṃ saddhivihārikādikaṃ ‘‘idaṃ kammaṃ karohī’’ti ajjhesananti attho. Adhivāsanāti ‘‘ruccati me etaṃ, karotu saṅgho’’ti evaṃ adhivāsanā; chandadānanti attho. Appaṭikkosanāti ‘‘na metaṃ khamati, mā evaṃ karothā’’ti appaṭisedhanā. Iti channaṃ chakkānaṃ vasena chattiṃsa samuṭṭhānā veditabbā.
353. 根本追问处的终结称为提升。对于所起追问处，有说法谓「四十种有情的平息」；但由于现前律仪行为的总摄，追问处不显故，平息即被遮蔽，仅见六种被拆分的追问处。此中，应知行为的作用。所谓制造者，是于应当立定之时而建立。所谓近作，是自己亲身实践，即自身行为之意。所谓劝作，是对他等信奉者等言『此为你应作的行为』，即劝说之意。所谓同意，即赞许言『我喜欢此事，僧团可以做』，此为同意。所谓禁止，是劝止言『不可以此为计，勿如此行』，此为禁止。如此，诸被遮蔽的四种权能之下，应知六种追问处。
Sattasamathanānātthādivaṇṇanā七止诤各别义等之解释
§354
354. Nānātthapucchāvissajjanaṃ uttānameva. Adhikaraṇapucchāvissajjane ayaṃ vivādo no adhikaraṇanti ayaṃ mātāputtādīnaṃ vivādo viruddhavādattā vivādo nāma hoti, samathehi pana adhikaraṇīyatāya abhāvato adhikaraṇaṃ na hoti. Anuvādādīsupi eseva nayo. Sesaṃ sabbattha uttānamevāti.
354. 对于多义追问处的终结同名。对于争议追问处，此即争论处，不是一般指父母等的纷争。如若无稳定性争议处则无所谓争论。此理亦适用于翻译等余类。综上，一切皆同称为终结。
Adhikaraṇabhedavaṇṇanā niṭṭhitā. · 诤事分别之解释已毕。