MN 104 · 萨玛嘎马经
41如是我闻：有一次，世尊住在萨咖国一个叫萨玛嘎马的村子。就在那个时候，尼干陀·那他子刚在巴瓦城去世不久。因为他去世的缘故，那些尼干陀弟子们就分裂了，分成了两派，陷入了争吵、陷入了口角、陷入了冲突，他们彼此用像刀子一样锋利的话语互相戳来戳去地过日子。他们这样说：‘你不懂这个法和律，我才懂这个法和律。你怎么可能懂这个法和律！你走的是错路，我走的是正道。我说的有条理，你说的没条理。该先说的你后说，该后说的你先说。你长期坚持的那一套完全颠倒了。你的主张已经被驳倒了。你被击败了，去吧，去想办法解脱你的言论吧，或者，如果你有本事，就自己把它理清楚吧。’我感觉，在那些追随尼干陀·那他子的弟子中，简直就是在互相残杀。就连尼干陀·那他子那些在家的、穿白衣的在家弟子们，对于这些尼干陀·那他子的出家弟子，也表现出厌离的样子、冷漠的样子、疏远的样子，就像人们对待一个被错误讲说的法和律、一个被错误宣说的、不能导向出离、不能导向寂静、不是由正自觉者所宣说、根基已毁、没有庇护的法和律那样。
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那时，沙弥准达在巴瓦城度过雨季之后，就去到了萨玛嘎马村，来到阿难尊者那里。到了之后，他向阿难尊者行礼，然后坐在一边。坐在一边的沙弥准达对阿难尊者这样说：‘尊者，尼干陀·那他子在巴瓦城刚刚去世了。因为他去世的缘故，那些尼干陀弟子们就分裂了，分成了两派……他们根基已毁，没有庇护了。’这话说完后，阿难尊者对沙弥准达说：‘准达贤友，这真是一个值得禀告世尊的消息。走吧，准达贤友，我们去世尊那里。到了以后，就把这件事向世尊报告。’沙弥准达回答说：‘好的，尊者。’
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.
3于是，阿难尊者和沙弥准达就去到世尊那里。到了之后，向世尊行礼，然后坐在一边。坐在一边的阿难尊者对世尊这样说：‘尊者，这位沙弥准达这样说：“尊者，尼干陀·那他子在巴瓦城刚刚去世了。因为他去世的缘故，那些尼干陀弟子们就分裂了，分成了两派……他们根基已毁，没有庇护了。”尊者，对我来说，我生起了这样的念头：“但愿世尊入灭以后，僧团里不要生起争论。那样的争论，会给很多人带来损害，给很多人带来不幸，对很多人没有利益，给人和天人都带来痛苦。”’
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 devamanussāna’’’nti.
43“阿难，你觉得怎么样？那些我通过自己的证知为你们宣说的法，也就是——四念处、四正勤、四神足、五根、五力、七觉支、圣八支道，阿难，在这些法上面，你有看到过哪怕两位比丘持有不同的见解吗？”“尊者，那些由世尊通过自己的证知所宣说的法，也就是——四念处、四正勤、四神足、五根、五力、七觉支、圣八支道，在这些法上，我确实没有看到过任何两位比丘持有不同的见解。但是，尊者，那些对世尊保持着仰望态度而生活的人，在世尊入灭以后，却可能会在僧团里引起争论，因为对于增上活命戒或者增上波罗提木叉的看法不同。那场争论，会给很多人带来损害，给很多人带来不幸，对很多人没有利益，给人和天人都带来痛苦。” 阿难，那种关于增上活命戒或者增上波罗提木叉的争论，都还只是小事。阿难，真正麻烦的，是僧团里如果因为道或者行道而兴起争论。那样的争论，才会给很多人带来损害，给很多人带来不幸，对很多人没有利益，给人和天人都带来痛苦。
‘‘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 devamanussāna’’nti. 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“阿难，这些是六种诤论的根源。哪六种呢？阿难，在这里，有一位比丘是容易愤怒、心里怀着怨恨的。阿难，这样的比丘，他对于导师便没有恭敬而住、没有尊重，对于法也没有恭敬而住、没有尊重，对于僧也没有恭敬而住、没有尊重，在戒学上也不能圆满受持。阿难，像这样对于导师没有恭敬而住、没有尊重，对于法……对于僧没有恭敬而住、没有尊重，在戒学上不能圆满受持的比丘，他就会在僧团里制造出诤论。而那种诤论，会给很多人带来损害，给很多人带来不幸，对很多人没有利益，给人和天人都带来痛苦。如果你们，阿难，在自己内心或者外部发现有像这样的诤论根源，那时，你们就应当为了断除那一个不善的诤论根源而努力。如果你们，阿难，在自己内心或者外部没有发现这样的诤论根源，那时，你们就应当为了不让那不善的诤论根源在未来生起而实践。这就是对这不善诤论根源的断除，这就是让这不善诤论根源在未来不再生起的方法。
‘‘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“再者，阿难，又有一位比丘是轻蔑、恶口的……是嫉妒、悭吝的……是狡诈、虚伪的……是有恶欲、邪见的……是执取自己的见解、固执坚持、难以舍弃的。阿难，这样的比丘，他对于导师便没有恭敬而住、没有尊重，对于法也没有恭敬而住、没有尊重，对于僧也没有恭敬而住、没有尊重，在戒学上也不能圆满受持。阿难，像这样对于导师没有恭敬而住、没有尊重，对于法……对于僧……在戒学上不能圆满受持的比丘，他就会在僧团里制造出诤论。而那种诤论，会给很多人带来损害，给很多人带来不幸，对很多人没有利益，给人和天人都带来痛苦。如果你们，阿难，在自己内心或者外部发现有像这样的诤论根源，那时，你们就应当为了断除那一个不善的诤论根源而努力。如果你们，阿难，在自己内心或者外部没有发现这样的诤论根源，那时，你们就应当为了不让那不善的诤论根源在未来生起而实践。这就是对这不善诤论根源的断除，这就是让这不善诤论根源在未来不再生起的方法。阿难，这就是六种诤论的根源。”
‘‘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“阿难，有这四种诤论事。哪四种？争论诤论事、非难诤论事、罪过诤论事、义务诤论事——阿难，这就是四种诤论事。阿难，再者，有这七种灭诤法，用来平息、止灭不断生起的诤论事：应给予现前毗尼，应给予忆念毗尼，应给予不痴毗尼，应依公开认过处理，应给予多数决，应给予恶欲罪过法，应给予如草覆地。”
‘‘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“那么，阿难，什么是现前毗尼呢？阿难，这里比丘们争论：‘这是法’或‘这不是法’，‘这是律’或‘这不是律’。阿难，那些比丘们应该全体和合地聚集起来。聚集之后，应当一起审查法的准则。审查了法的准则之后，就应当按照那里达成的一致，来平息那个诤论事。阿难，这样就是现前毗尼。而在这里，有些诤论事的平息，正是这样——通过现前毗尼。”
‘‘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“那么，阿难，什么是多数决呢？阿难，如果那些比丘们没能在那个住处平息那个诤论事。那么，阿难，比丘们就应该前往那个有更多比丘的住处。到了那里，应该全体和合地聚集起来。聚集之后，应当一起审查法的准则。审查了法的准则之后，就应当按照那里达成的一致，来平息那个诤论事。阿难，这样就是多数决。而在这里，有些诤论事的平息，正是这样——通过多数决。”
‘‘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“那么，阿难，什么是忆念毗尼呢？阿难，这里比丘们以这样重大的罪过来指责一位比丘，无论是驱摈罪或接近驱摈罪，说：‘尊者记得犯过这样的重罪，驱摈罪或接近驱摈罪吗？’他这样说：‘贤友，我确实不记得犯过这样的重罪，驱摈罪或接近驱摈罪。’阿难，对于那位比丘，应给予忆念毗尼。阿难，这样就是忆念毗尼。而在这里，有些诤论事的平息，正是这样——通过忆念毗尼。”
‘‘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“那么，阿难，什么是不痴毗尼呢？阿难，这里比丘们以这样重大的罪过来指责一位比丘，无论是驱摈罪或接近驱摈罪，说：‘尊者记得犯过这样的重罪，驱摈罪或接近驱摈罪吗？’（他这样说：‘贤友，我确实不记得犯过这样的重罪，驱摈罪或接近驱摈罪。’）那位指责者纠缠不放，对他说：‘喂，尊者，请你好好确认一下，你是否记得犯过这样的重罪，驱摈罪或接近驱摈罪？’他这样说：‘贤友，我曾经心智失常，心念颠倒。在那个癫狂的状态下，我做了许多非沙门行，说了许多不如法的话。我不记得那些了，那是我在痴迷中做的。’阿难，对于那位比丘，应给予不痴毗尼。阿难，这样就是不痴毗尼。而在这里，有些诤论事的平息，正是这样——通过不痴毗尼。”
‘‘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 kata’nti. Tassa kho , ānanda, bhikkhuno amūḷhavinayo dātabbo. Evaṃ kho, ānanda , amūḷhavinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – amūḷhavinayena.
51“那么，阿难，什么是依公开认过处理呢？阿难，这里一位比丘，无论有没有被指责，他记起了自己的罪过，便坦白发露出来。阿难，那位比丘应当前往一位较他年长的比丘那里，偏袒一肩，顶礼其足，蹲坐下来，合掌，对他这样说：‘尊者，我犯了某种罪过，我为此发露忏悔。’那位年长比丘说：‘你确实见到这是罪过了吗？’他说：‘是的，我见到了。’年长比丘说：‘未来你应当自制防护。’（他回答：‘我会自制防护的。’）阿难，这样就是依公开认过处理。而在这里，有些诤论事的平息，正是这样——通过依公开认过处理。”
‘‘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“那么，阿难，什么是'对屡过不改者的羯磨'呢？阿难，在此，一位比丘以关于重罪——即巴拉基嘎罪或近巴拉基嘎罪——这样指控另一位比丘：'尊者记得自己曾犯过如此的重罪——巴拉基嘎罪或近巴拉基嘎罪吗？'那位比丘这样回答：'贤友，我不记得曾犯过如此重罪，巴拉基嘎罪或近巴拉基嘎罪。'那位最初指控的比丘，便进一步追问这位试图澄清的比丘：'请尊者务必好好地了解，你是否记得曾犯过如此重罪——巴拉基嘎罪或近巴拉基嘎罪？'他这样回答：'贤友，我不记得曾犯过如此重罪，巴拉基嘎罪或近巴拉基嘎罪；但，贤友，我记得曾犯过如此微小的过失。'那位最初指控的比丘，又进一步追问这位试图澄清的比丘：'请尊者务必好好地了解，你是否记得曾犯过如此重罪——巴拉基嘎罪或近巴拉基嘎罪？'他这样回答：'贤友，我没有被问到时，都主动承认犯了如此微小的过失；我若真的犯了如此重罪，巴拉基嘎罪或近巴拉基嘎罪，怎么会在被问到时不承认呢？'那位最初指控的比丘这样说：'贤友，你没有犯微小的过失，在没有被问到时，你都不会主动承认；你若是犯了如此重罪，巴拉基嘎罪或近巴拉基嘎罪，怎么会在被问到时就承认呢？请尊者务必好好地了解，你是否记得曾犯过如此重罪——巴拉基嘎罪或近巴拉基嘎罪？'他这样回答：'贤友，我记得曾犯过如此重罪，巴拉基嘎罪或近巴拉基嘎罪。之前我说“我不记得曾犯过如此重罪…”，那是戏言，那是随口说的。'阿难，像这样，就是'对屡过不改者的羯磨'；而在这里，某些诤论事正是通过这种方式——即'对屡过不改者的羯磨'——而得到平息。
‘‘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「阿难，如何是如草覆地？阿难，于此，诸比丘生起争论、生起争论吵、陷入争执而住，行了许多非沙门行、言说行为。阿难，那些比丘们一切和合者应集会。集会后，一方比丘中有能力的比丘应起座，偏袒一肩衣，合掌后，应告知僧团——」
‘‘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 –
15「尊者们，请僧团听我说。我们生起争论、生起争论吵、陷入争执而住，行了许多非沙门行、言说行为。若僧团适时，我将这些具寿们的罪与自己的罪，为了这些具寿们的利益与自己的利益，在僧团中以如草覆地发露，除了重罪，除了与在家人有关的。」
‘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 gihipaṭisaṃyutta’’’nti.
16「然后另一方比丘中有能力的比丘应起座，偏袒一肩衣，合掌后，应告知僧团——」
‘‘Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo –
17「尊者，请僧团听我说。我们这些生起争论、生起争论吵、陷入争执而住者，已造作了许多非沙门行、已超越所说。若僧团认为适当，我将为了这些具寿们的利益以及自己的利益，在僧团中以覆草法披露这些具寿们的罪以及自己的罪，除了重罪，除了与在家人有关的。」
‘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 gihipaṭisaṃyutta’’’nti.
18「阿难，如此是覆草法，如此某些争论事的止息是——以覆草法。」
‘‘Evaṃ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – tiṇavatthārakena.
54“阿难，有这六种法，能带来亲切感、令人敬重，导向团结、无诤、和合、融为一体。哪六种呢？阿难，在此，一位比丘在与梵行同伴相处时，无论是在公开场合还是私下，他的身体行为充满慈爱。这个法也能带来亲切感、令人敬重，导向团结、无诤、和合、融为一体。
‘‘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.
45“再者，阿难，一位比丘在与梵行同伴相处时，无论是在公开场合还是私下，他的语言行为充满慈爱。这个法也能带来亲切感、令人敬重，导向团结、无诤、和合、融为一体。
‘‘Puna caparaṃ, ānanda, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
45“再者，阿难，一位比丘在与梵行同伴相处时，无论是在公开场合还是私下，他的心理行为充满慈爱。这个法也能带来亲切感、令人敬重，导向团结、无诤、和合、融为一体。
‘‘Puna caparaṃ, ānanda, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
45“再者，阿难，一位比丘对于任何如法获得、正当途径得来的利养，哪怕只是钵里的一点点食物，他都不私自享用，而是与那些持戒的梵行同伴共同分享、普遍受用。这个法也能带来亲切感、令人敬重，导向团结、无诤、和合、融为一体。
‘‘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.
45“再者，阿难，一位比丘无论是在公开场合还是私下，都安住于与梵行同伴们一致无别的戒行中——那些戒行是无缺断的、无瑕疵的、无污点的、无杂色的、自在的、为智者所称赞的、不被错误执取的、能导向定境的。这个法也能带来亲切感、令人敬重，导向团结、无诤、和合、融为一体。
‘‘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.
45“再者，阿难，一位比丘无论是在公开场合还是私下，都安住于与梵行同伴们一致无别的正见中——那是圣洁的、能导向解脱的，能引领奉行它的人正确而彻底地灭尽痛苦。这个法也能带来亲切感、令人敬重，导向团结、无诤、和合、融为一体。阿难，这六种法，能带来亲切感、令人敬重，导向团结、无诤、和合、融为一体。”
‘‘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.
25“阿难，如果你们受持这六种应忆念的法来行持，阿难，你们是否看到自己会无法容忍任何或大或小的话头呢？”“不会的，世尊。”“所以，阿难，你们就要受持这六种应忆念的法来行持。这将为你们长夜带来利益与安乐。”
‘‘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.
26世尊说了这些。具寿阿难心满意足，欢喜世尊所说。
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
27萨玛嘎马经完 第四
Sāmagāmasuttaṃ niṭṭhitaṃ catutthaṃ.