中间中略
1中间中略
Antarapeyyālaṃ
2几问品
Katipucchāvāro
271有多少罪过？有多少罪过聚？有多少律仪事相？有多少不尊重行为？有多少尊重行为？有多少律仪事相？有多少失坏？有多少罪过生起门？有多少争论根？有多少非难根？有多少可忆念法？有多少破僧事？有多少争论事？有多少止灭法？
Kati āpattiyo? Kati āpattikkhandhā? Kati vinītavatthūni? Kati agāravā? Kati gāravā? Kati vinītavatthūni? Kati vipattiyo? Kati āpattisamuṭṭhānā? Kati vivādamūlāni? Kati anuvādamūlāni? Kati sāraṇīyā dhammā? Kati bhedakaravatthūni? Kati adhikaraṇāni? Kati samathā?
2五种罪过。五种罪过聚。五种律仪事相。七种罪过。七种罪过聚。七种律仪事相。六种不尊重行为。六种尊重行为。六种律仪事相。四种失坏。六种罪过生起门。六种争论根。六种非难根。六种可忆念法。十八种破僧事。四种争论事。七种止灭法。
Pañca āpattiyo. Pañca āpattikkhandhā. Pañca vinītavatthūni. Satta āpattiyo. Satta āpattikkhandhā. Satta vinītavatthūni. Cha agāravā. Cha gāravā. Cha vinītavatthūni. Catasso vipattiyo. Cha āpattisamuṭṭhānā. Cha vivādamūlāni. Cha anuvādamūlāni. Cha sāraṇīyā dhammā. Aṭṭhārasa bhedakaravatthūni. Cattāri adhikaraṇāni. Satta samathā.
3其中，哪五种是罪过？波罗夷罪、桑喀地谢沙罪、波逸提罪、巴提德沙尼亚罪、恶作罪——这五种就是罪过。
Tattha katamā pañca āpattiyo? Pārājikāpatti, saṅghādisesāpatti, pācittiyāpatti, pāṭidesanīyāpatti, dukkaṭāpatti – imā pañca āpattiyo.
4其中，哪五种是罪过聚？波罗夷罪聚、桑喀地谢沙罪聚、波逸提罪聚、巴提德沙尼亚罪聚、恶作罪聚——这五种就是罪过聚。
Tattha katame pañca āpattikkhandhā? Pārājikāpattikkhandho, saṅghādisesāpattikkhandho, pācittiyāpattikkhandho, pāṭidesanīyāpattikkhandho, dukkaṭāpattikkhandho – ime pañca āpattikkhandhā.
5其中，哪五种是律仪事相？以五种罪过聚而起的远离、避离、避脱、戒绝、不作、不行、不犯、不过限、坏桥梁——这些就是五种律仪事相。
Tattha katamāni pañca vinītavatthūni? Pañcahi āpattikkhandhehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto – imāni pañca vinītavatthūni.
6其中，哪七种是罪过？波罗夷罪、桑喀地谢沙罪、粗罪、波逸提罪、巴提德沙尼亚罪、恶作罪、恶口罪——这七种就是罪过。
Tattha katamā satta āpattiyo? Pārājikāpatti, saṅghādisesāpatti, thullaccayāpatti, pācittiyāpatti, pāṭidesanīyāpatti, dukkaṭāpatti, dubbhāsitāpatti – imā satta āpattiyo.
7其中，哪七种是罪过聚？波罗夷罪聚、桑喀地谢沙罪聚、粗罪聚、波逸提罪聚、巴提德沙尼亚罪聚、恶作罪聚、恶口罪聚——这七种就是罪过聚。
Tattha katame satta āpattikkhandhā? Pārājikāpattikkhandho, saṅghādisesāpattikkhandho, thullaccayāpattikkhandho, pācittiyāpattikkhandho, pāṭidesanīyāpattikkhandho, dukkaṭāpattikkhandho, dubbhāsitāpattikkhandho – ime satta āpattikkhandhā.
8其中，哪七种是律仪事相？以七种罪过聚而起的远离、避离、避脱、戒绝、不作、不行、不犯、不过限、坏桥梁——这些就是七种律仪事相。
Tattha katamāni satta vinītavatthūni? Sattahi āpattikkhandhehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto – imāni satta vinītavatthūni.
9那么，哪六种是不恭敬？对佛不恭敬，对法不恭敬，对僧不恭敬，对戒不恭敬，对不放逸不恭敬，对友善往来不恭敬——这些是六种不恭敬。
Tattha katame cha agāravā? Buddhe agāravo, dhamme agāravo, saṅghe agāravo, sikkhāya agāravo, appamāde agāravo, paṭisandhāre agāravo – ime cha agāravā.
10那么，哪六种是恭敬？对佛恭敬，对法恭敬，对僧恭敬，对戒恭敬，对不放逸恭敬，对友善往来恭敬——这些是六种恭敬。
Tattha katame cha gāravā? Buddhe gāravo, dhamme gāravo, saṅghe gāravo, sikkhāya gāravo, appamāde gāravo, paṭisandhāre gāravo – ime cha gāravā.
11那么，哪些是六种调伏事？由六种不恭敬而起的：不乐意、不喜乐、回避、远离、不做、不犯、不犯过、不逾越时限、设限阻断——这些是六种调伏事。
Tattha katamāni cha vinītavatthūni? Chahi agāravehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto – imāni cha vinītavatthūni.
12那么，哪四种是失坏？戒失坏，行失坏，见失坏，命失坏——这些是四种失坏。
Tattha katamā catasso vipattiyo? Sīlavipatti, ācāravipatti, diṭṭhivipatti, ājīvavipatti – imā catasso vipattiyo.
13那么，哪六种是罪的生起因缘？有一种罪是从身而生起，不是从语也不是从意；有一种罪是从语而生起，不是从身也不是从意；有一种罪是从身和语而生起，不是从意；有一种罪是从身和意而生起，不是从语；有一种罪是从语和意而生起，不是从身；有一种罪是从身、从语、也从意而生起——这些是六种罪的生起因缘。
Tattha katame cha āpattisamuṭṭhānā? Atthāpatti kāyato samuṭṭhāti, na vācato na cittato; atthāpatti vācato samuṭṭhāti, na kāyato na cittato; atthāpatti kāyato ca vācato ca samuṭṭhāti, na cittato; atthāpatti kāyato ca cittato ca samuṭṭhāti, na vācato; atthāpatti vācato ca cittato ca samuṭṭhāti, na kāyato; atthāpatti kāyato ca vācato ca cittato ca samuṭṭhāti – ime cha āpattisamuṭṭhānā.
272那么，哪六种是争论的根？在此，有一位比丘容易生气、怀有怨恨。这位比丘因为容易生气、怀有怨恨，他对世尊不恭敬而住，不尊敬；对法不恭敬而住，不尊敬；对僧不恭敬而住，不尊敬；对于学处也不圆满修持。这位对世尊不恭敬而住，不尊敬，对法……对僧……对于学处不圆满修持的比丘，他就在僧团中引发争论。凡是这种争论，对大众没有利益，对大众没有安乐，对许多人有损害、没有利益、带来苦痛，对天与人也是如此。如果你们在自己内部或外部，发现有这样性质的争论之根，那时，你们应当为了断除这个不善的争论之根而努力。如果你们在自己内部或外部，没有发现有这样性质的争论之根，那时，你们应当为了在未来不让这个不善的争论之根再流入，而去修习实践。这样，就能断除这个不善的争论之根。这样，就能在未来不让这个不善的争论之根再流入。
Tattha katamāni cha vivādamūlāni? Idha bhikkhu kodhano hoti upanāhī. Yo so bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so bhikkhu satthari agāravo viharati appatisso, dhamme…pe… saṅghe…pe… sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.
15再者，又有一位比丘覆藏己过、乖戾固执……嫉妒、悭吝……谄曲、虚诳……有恶欲、有邪见，执取己见、固执己见、难以舍离。这位比丘因为执取己见、固执己见、难以舍离，他对世尊不恭敬而住，不尊敬；对法不恭敬而住，不尊敬；对僧不恭敬而住，不尊敬；对于学处也不圆满修持。这位对世尊不恭敬而住，不尊敬，对法……对僧……对于学处不圆满修持的比丘，他就在僧团中引发争论。凡是这种争论，对大众没有利益，对大众没有安乐，对许多人有损害、没有利益、带来苦痛，对天与人也是如此。如果你们在自己内部或外部，发现有这样性质的争论之根，那时，你们应当为了断除这个不善的争论之根而努力。如果你们在自己内部或外部，没有发现有这样性质的争论之根，那时，你们应当为了在未来不让这个不善的争论之根再流入，而去修习实践。这样，就能断除这个不善的争论之根。这样，就能在未来不让这个不善的争论之根再流入。这些是六种争论的根。
Puna caparaṃ bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhi, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so bhikkhu satthari agāravo viharati appatisso dhamme…pe… saṅghe…pe… sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti. Yo so hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni cha vivādamūlāni.
273那么，哪六种是非难的根？在此，有一位比丘容易生气、怀有怨恨。这位比丘因为容易生气、怀有怨恨，他对世尊不恭敬而住，不尊敬；对法不恭敬而住，不尊敬；对僧不恭敬而住，不尊敬；对于学处也不圆满修持。这位对世尊不恭敬而住，不尊敬，对法……对僧……对于学处不圆满修持的比丘，他就在僧团中引发非难。凡是这种非难，对大众没有利益，对大众没有安乐，对许多人有损害、没有利益、带来苦痛，对天与人也是如此。如果你们在自己内部或外部，发现有这样性质的非难之根，那时，你们应当为了断除这个不善的非难之根而努力。如果你们在自己内部或外部，没有发现有这样性质的非难之根，那时，你们应当为了在未来不让这个不善的非难之根再流入，而去修习实践。这样，就能断除这个不善的非难之根。这样，就能在未来不让这个不善的非难之根再流入。
Tattha katamāni cha anuvādamūlāni? Idha bhikkhu kodhano hoti upanāhī. Yo so bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so bhikkhu satthari agāravo viharati appatisso dhamme…pe… saṅghe …pe… sikkhāya na paripūrakārī so saṅghe anuvādaṃ janeti. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa anuvādamūlassa pahānaṃ hoti. Evametassa pāpakassa anuvādamūlassa āyatiṃ anavassavo hoti.
17再者，比丘怀恨、固执……嫉妒、吝啬，狡诈、虚伪，有恶欲、持邪见，执著己见、顽固不舍。那位执著己见、顽固不舍的比丘，对导师不尊重、不恭敬而住，对法不尊重、不恭敬而住，对僧不尊重、不恭敬而住，在戒学上也不是圆满的行持者。那位对导师不尊重、不恭敬，对法……对僧……在戒学上不是圆满行持者的比丘，便在僧团中引发了非难。这非难为大众带来无利益、无安乐，为众多人带来损失、损害与痛苦，乃至天与人。如果你们能在内部或外部看到这样的非难根源，那么你们应当为断除那个恶的非难根源而努力。如果你们在内部或外部都没有看到这样的非难根源，那么你们应当为在未来不再生起那个恶的非难根源而践行。这样，便是断除了那个恶的非难根源。这样，便是在未来不再生起那个恶的非难根源。这就是六种非难根。
Puna caparaṃ bhikkhu makkhī hoti palāsī…pe… issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhi, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo bhikkhu satthari agāravo viharati appatisso dhamme…pe… saṅghe…pe… sikkhāya na paripūrakārī so saṅghe anuvādaṃ janeti. Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe anuvādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha tatra tumhe tasseva pāpakassa anuvādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa anuvādamūlassa pahānaṃ hoti. Evametassa pāpakassa anuvādamūlassa āyatiṃ anavassavo hoti. Imāni cha anuvādamūlāni.
274其中，什么是六种可忆念法呢？在此，比丘于同梵行者中，不论是在公开场合还是私下，都展现出慈爱的身行。这个法能令人忆念、令人喜爱、令人尊重，能带来摄受、无争论、和合与一致。
Tattha katame cha sāraṇīyā dhammā? Idha bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
19再者，比丘于同梵行者中，不论是在公开场合还是私下，都展现出慈爱的语行。这个法能令人忆念、令人喜爱、令人尊重，能带来摄受、无争论、和合与一致。
Puna caparaṃ bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
20再者，比丘于同梵行者中，不论是在公开场合还是私下，都展现出慈爱的意行。这个法能令人忆念、令人喜爱、令人尊重，能带来摄受、无争论、和合与一致。
Puna caparaṃ bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
21再者，比丘对于如法获得、如法得来的利养，哪怕只是钵中的一点点，也不自己独自受用，而是与那些持戒的同梵行者们共同分享。这个法能令人忆念、令人喜爱、令人尊重，能带来摄受、无争论、和合与一致。
Puna caparaṃ bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
22再者，比丘对那些无破、无穿、无斑、无杂、自在、为智者所称赞、不被执取、能导向定的戒，于同梵行者中，不论是在公开场合还是私下，都保持着与这些戒律一致的行为。这个法能令人忆念、令人喜爱、令人尊重，能带来摄受、无争论、和合与一致。
Puna caparaṃ bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññupasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni , tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.
23再者，比丘对那些圣洁的、能导向出离的、能正确地导致行持者灭尽苦的见，于同梵行者中，不论是在公开场合还是私下，都保持着与这种见一致的行为。这个法能令人忆念、令人喜爱、令人尊重，能带来摄受、无争论、和合与一致。这就是六种可忆念法。
Puna caparaṃ bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. Ime cha sāraṇīyā dhammā.
275其中，什么是十八种破僧事呢？在此，比丘把非法说成‘这是法’，把法说成‘这是非法’；把非律说成‘这是律’，把律说成‘这是非律’；把如来未说、未讲的说成‘这是如来说的、讲的’，把如来说的、讲的说成‘这是如来未说、未讲的’；把如来未常行的说成‘这是如来常行的’，把如来常行的说成‘这是如来未常行的’；把如来未制定的说成‘这是如来制定的’，把如来制定的说成‘这是如来未制定的’；把罪过说成‘非罪过’，把非罪过说成‘罪过’；把轻罪说成‘重罪’，把重罪说成‘轻罪’；把有余罪说成‘无余罪’，把无余罪说成‘有余罪’；把粗重罪说成‘非粗重罪’，把非粗重罪说成‘粗重罪’。这就是十八种破僧事。
Tattha katamāni aṭṭhārasa bhedakaravatthūni? Idha bhikkhu adhammaṃ ‘‘dhammo’’ti dīpeti, dhammaṃ ‘‘adhammo’’ti dīpeti, avinayaṃ ‘‘vinayo’’ti dīpeti, vinayaṃ ‘‘avinayo’’ti dīpeti, abhāsitaṃ alapitaṃ tathāgatena ‘‘bhāsitaṃ lapitaṃ tathāgatenā’’ti dīpeti, bhāsitaṃ lapitaṃ tathāgatena ‘‘abhāsitaṃ alapitaṃ tathāgatenā’’ti dīpeti, anāciṇṇaṃ tathāgatena ‘‘āciṇṇaṃ tathāgatenā’’ti dīpeti, āciṇṇaṃ tathāgatena ‘‘anāciṇṇaṃ tathāgatenā’’ti dīpeti, apaññattaṃ tathāgatena ‘‘paññattaṃ tathāgatenā’’ti dīpeti, paññattaṃ tathāgatena ‘‘apaññattaṃ tathāgatenā’’ti dīpeti, āpattiṃ ‘‘anāpattī’’ti dīpeti, anāpattiṃ ‘‘āpattī’’ti dīpeti, lahukaṃ āpattiṃ ‘‘garukā āpattī’’ti dīpeti, garukaṃ āpattiṃ ‘‘lahukā āpattī’’ti dīpeti, sāvasesaṃ āpattiṃ ‘‘anavasesā āpattī’’ti dīpeti, anavasesaṃ āpattiṃ ‘‘sāvasesā āpattī’’ti dīpeti, duṭṭhullaṃ āpattiṃ ‘‘aduṭṭhullā āpattī’’ti dīpeti, aduṭṭhullaṃ āpattiṃ ‘‘duṭṭhullā āpattī’’ti dīpeti. Imāni aṭṭhārasa bhedakaravatthūni.
25其中，什么是四种事呢？争论事、非难事、罪过事、事务事——这四种就是事。
Tattha katamāni cattāri adhikaraṇāni? Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ – imāni cattāri adhikaraṇāni.
26其中，什么是七种止灭法呢？现前调伏、应憶念调伏、不痴调伏、自认罪、多数决、重罚不实认罪者、如草覆地——这七种就是止灭法。
Tattha katame satta samathā? Sammukhāvinayo, sativinayo, amūḷhavinayo, paṭiññātakaraṇaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako – ime satta samathā.
29几问品完
Katipucchāvāro niṭṭhito.
30其偈颂
Tassuddānaṃ –
27罪过，被归为罪过的类聚，又被细分为七类加以调伏；
Āpatti āpattikkhandhā, vinītā sattadhā puna;
28既包括对调伏处所规则的恭敬，也包括对根本的恭敬。
Vinītāgāravā ceva, gāravā mūlameva ca.
29进一步说，被调伏的，是失坏；而争论的生起之因；
Puna vinītā vipatti, samuṭṭhānā vivādanā;
30非难、可忆念法，以及结合破僧事的相关内容。
Anuvādā sāraṇīyaṃ, bhedādhikaraṇena ca.
31已经宣说了这七种止灭法，以及这十七个项目。
Satteva samathā vuttā, padā sattarasā imeti.
361. 六罪生起品
1. Chaāpattisamuṭṭhānavāro
276有人可能因为第一种罪过生起因缘，而犯下波罗夷罪吗？如果这样问，应该说：“不会。”那么，会犯下僧残罪吗？如果这样问，应该说：“可能会。”会犯下粗罪吗？如果这样问，应该说：“可能会。”会犯下波逸提罪吗？如果这样问，应该说：“可能会。”会犯下应悔过罪吗？如果这样问，应该说：“可能会。”会犯下恶作罪吗？如果这样问，应该说：“可能会。”会犯下恶语罪吗？如果这样问，应该说：“不会。”
Paṭhamena āpattisamuṭṭhānena pārājikaṃ āpajjeyyāti? Na hīti vattabbaṃ. Saṅghādisesaṃ āpajjeyyāti? Siyāti vattabbaṃ. Thullaccayaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pācittiyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pāṭidesanīyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dukkaṭaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dubbhāsitaṃ āpajjeyyāti? Na hīti vattabbaṃ.
33依第二种罪过生起因缘,会犯下波罗夷吗?不应这么说。会犯下桑喀地谢沙吗?或许可以这么说。会犯下偷兰遮吗?或许可以这么说。会犯下波逸提吗?或许可以这么说。会犯下巴帝德沙尼亚吗?不应这么说。会犯下恶作吗?或许可以这么说。会犯下恶语吗?不应这么说。
Dutiyena āpattisamuṭṭhānena pārājikaṃ āpajjeyyāti? Na hīti vattabbaṃ. Saṅghādisesaṃ āpajjeyyāti? Siyāti vattabbaṃ. Thullaccayaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pācittiyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pāṭidesanīyaṃ āpajjeyyāti? Na hīti vattabbaṃ. Dukkaṭaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dubbhāsitaṃ āpajjeyyāti? Na hīti vattabbaṃ.
34依第三种罪过生起因缘,会犯下波罗夷吗?不应这么说。会犯下桑喀地谢沙吗?或许可以这么说。会犯下偷兰遮吗?或许可以这么说。会犯下波逸提吗?或许可以这么说。会犯下巴帝德沙尼亚吗?或许可以这么说。会犯下恶作吗?或许可以这么说。会犯下恶语吗?不应这么说。
Tatiyena āpattisamuṭṭhānena pārājikaṃ āpajjeyyāti? Na hīti vattabbaṃ. Saṅghādisesaṃ āpajjeyyāti? Siyāti vattabbaṃ. Thullaccayaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pācittiyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pāṭidesanīyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dukkaṭaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dubbhāsitaṃ āpajjeyyāti? Na hīti vattabbaṃ.
35依第四种罪过生起因缘,会犯下波罗夷吗?或许可以这么说。会犯下桑喀地谢沙吗?或许可以这么说。会犯下偷兰遮吗?或许可以这么说。会犯下波逸提吗?或许可以这么说。会犯下巴帝德沙尼亚吗?或许可以这么说。会犯下恶作吗?或许可以这么说。会犯下恶语吗?不应这么说。
Catutthe āpattisamuṭṭhānena pārājikaṃ āpajjeyyāti? Siyāti vattabbaṃ. Saṅghādisesaṃ āpajjeyyāti? Siyāti vattabbaṃ. Thullaccayaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pācittiyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pāṭidesanīyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dukkaṭaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dubbhāsitaṃ āpajjeyyāti? Na hīti vattabbaṃ.
36依第五种罪过生起因缘,会犯下波罗夷吗?或许可以这么说。会犯下桑喀地谢沙吗?或许可以这么说。会犯下偷兰遮吗?或许可以这么说。会犯下波逸提吗?或许可以这么说。会犯下巴帝德沙尼亚吗?不应这么说。会犯下恶作吗?或许可以这么说。会犯下恶语吗?或许可以这么说。
Pañcamena āpattisamuṭṭhānena pārājikaṃ āpajjeyyāti? Siyāti vattabbaṃ. Saṅghādisesaṃ āpajjeyyāti? Siyāti vattabbaṃ. Thullaccayaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pācittiyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pāṭidesanīyaṃ āpajjeyyāti? Na hīti vattabbaṃ. Dukkaṭaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dubbhāsitaṃ āpajjeyyāti? Siyāti vattabbaṃ.
37依第六种罪过生起因缘,会犯下波罗夷吗?或许可以这么说。会犯下桑喀地谢沙吗?或许可以这么说。会犯下偷兰遮吗?或许可以这么说。会犯下波逸提吗?或许可以这么说。会犯下巴帝德沙尼亚吗?或许可以这么说。会犯下恶作吗?或许可以这么说。会犯下恶语吗?不应这么说。
Chaṭṭhena āpattisamuṭṭhānena pārājikaṃ āpajjeyyāti? Siyāti vattabbaṃ. Saṅghādisesaṃ āpajjeyyāti? Siyāti vattabbaṃ. Thullaccayaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pācittiyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Pāṭidesanīyaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dukkaṭaṃ āpajjeyyāti? Siyāti vattabbaṃ. Dubbhāsitaṃ āpajjeyyāti? Na hīti vattabbaṃ.
43六罪生起品完，第一
Chaāpattisamuṭṭhānavāro niṭṭhito paṭhamo.
442. 何罪结合类
2. Katāpattivāro
277依第一种罪过生起因缘,会犯下多少种罪过?依第一种罪过生起因缘,会犯下五种罪过。一位比丘,在认为如法的情况下,于无指定地点、超出规定尺寸、有伤害性、无留空处的条件下,自行乞求而建造小屋;在作方便时,犯恶作;当只差一个泥团尚未完成时,犯偷兰遮;当那个泥团补上时,犯桑喀地谢沙。一位比丘,在认为如法的情况下,于非时进食,犯波逸提。一位比丘,在认为如法的情况下,从进入俗人家中的非亲戚比丘尼手中,亲手接过嚼食或啖食后食用,犯巴帝德沙尼亚。依第一种罪过生起因缘,就会犯下这五种罪过。
Paṭhamena āpattisamuṭṭhānena kati āpattiyo āpajjati? Paṭhamena āpattisamuṭṭhānena pañca āpattiyo āpajjati. Bhikkhu kappiyasaññī saññācikāya kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, payoge dukkaṭaṃ; ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa; tasmiṃ piṇḍe āgate āpatti saṅghādisesassa; bhikkhu kappiyasaññī vikāle bhojanaṃ bhuñjati, āpatti pācittiyassa; bhikkhu kappiyasaññī aññātikāya bhikkhuniyā antaragharaṃ paviṭṭhāya hatthato khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā bhuñjati, āpatti pāṭidesanīyassa – paṭhamena āpattisamuṭṭhānena imā pañca āpattiyo āpajjati.
39这些罪过属于四种失坏中的哪几种失坏?它们被七种罪聚中的哪几种罪聚所摄?它们从六种罪过生起因缘中的哪几种生起因缘生起?它们属于四种争论事中的哪一种争论事?它们通过七种止灭法中的哪几种止灭法而平息?这些罪过属于四种失坏中的两种失坏——有时是戒失坏,有时是行失坏。它们被七种罪聚中的五种罪聚所摄——有时被桑喀地谢沙罪聚所摄,有时被偷兰遮罪聚所摄,有时被波逸提罪聚所摄,有时被巴帝德沙尼亚罪聚所摄,有时被恶作罪聚所摄。它们从六种罪过生起因缘中的一种生起因缘生起——从身生起,不从语、不从心生起。属于四种争论事中的罪过事。通过七种止灭法中的三种止灭法而平息——有时通过现前调伏和自认罪,有时通过现前调伏和如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti? Sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā? Channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhanti? Catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ pañcahi āpattikkhandhehi saṅgahitā – siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato samuṭṭhanti, na vācato na cittato. Catunnaṃ adhikaraṇānaṃ āpattādhikaraṇaṃ . Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
278依第二种罪过生起因缘,会犯下多少种罪过?依第二种罪过生起因缘,会犯下四种罪过:一位比丘,在认为如法的情况下,吩咐说:'你们替我造小屋。'那些人就为他造了小屋,于无指定地点、超出规定尺寸、有伤害性、无留空处。在作方便时,犯恶作;当只差一个泥团尚未完成时,犯偷兰遮;当那个泥团补上时,犯桑喀地谢沙。一位比丘,在认为如法的情况下,以长行方式教导未受具足戒者法,犯波逸提。依第二种罪过生起因缘,就会犯下这四种罪过。
Dutiyena āpattisamuṭṭhānena kati āpattiyo āpajjati? Dutiyena āpattisamuṭṭhānena catasso āpattiyo āpajjati – bhikkhu kappiyasaññī samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. Payoge dukkaṭaṃ; ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa; tasmiṃ piṇḍe āgate āpatti saṅghādisesassa. Bhikkhu kappiyasaññī anupasampannaṃ padaso dhammaṃ vāceti, āpatti pācittiyassa – dutiyena āpattisamuṭṭhānena imā catasso āpattiyo āpajjati.
41这些罪涉及四种失坏中的几种失坏？……（中略）经由七种止灭法中的几种得以平息？这些罪涉及四种失坏中的两种失坏：可能涉及戒的失坏，可能涉及行持的失坏。在七种罪聚中，由四种罪聚所涵盖：可能由僧残罪聚涵盖，可能由偷兰遮罪聚涵盖，可能由波逸提罪聚涵盖，可能由恶作罪聚涵盖。在六种罪生起方式中，由一种生起方式而生起：从语而生起，非从身、非从意。在四种争论事中，属于罪过事。经由七种止灭法中的三种得以平息：可能经由现前调伏与自认罪，可能经由现前调伏与如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ catūhi āpattikkhandhehi saṅgahitā – siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – vācato samuṭṭhanti, na kāyato na cittato. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
279以第三种罪生起方式，犯多少种罪？以第三种罪生起方式，犯五种罪。一位比丘，持着‘这是如法的’想，在未指定地点、超出规定尺寸、造成伤害且不留通道的情况下，指派他人后建造小屋。在动作进行中，犯恶作；当黏土团还差一团未完成时，犯偷兰遮；当那一团黏土完成时，犯僧残。一位比丘，持着‘这是如法的’想，为自己乞求美味食物后食用，犯波逸提。一位比丘，持着‘这是如法的’想，不阻止正在指使的比丘尼而进食，犯悔过法：以第三种罪生起方式，犯这五种罪。
Tatiyena āpattisamuṭṭhānena kati āpattiyo āpajjati? Tatiyena āpattisamuṭṭhānena pañca āpattiyo āpajjati. Bhikkhu kappiyasaññī saṃvidahitvā kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. Payoge dukkaṭaṃ; ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa; tasmiṃ piṇḍe āgate āpatti saṅghādisesassa. Bhikkhu kappiyasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Bhikkhu kappiyasaññī bhikkhuniyā vosāsantiyā na nivāretvā bhuñjati, āpatti pāṭidesanīyassa – tatiyena āpattisamuṭṭhānena imā pañca āpattiyo āpajjati.
43这些罪涉及四种失坏中的几种失坏？……（中略）经由七种止灭法中的几种得以平息？这些罪涉及四种失坏中的两种失坏：可能涉及戒的失坏，可能涉及行持的失坏。在七种罪聚中，由五种罪聚所涵盖：可能由僧残罪聚涵盖，可能由偷兰遮罪聚涵盖，可能由波逸提罪聚涵盖，可能由悔过罪聚涵盖，可能由恶作罪聚涵盖。在六种罪生起方式中，由一种生起方式而生起：从身与从语而生起，非从意。在四种争论事中，属于罪过事。经由七种止灭法中的三种得以平息：可能经由现前调伏与自认罪，可能经由现前调伏与如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ pañcahi āpattikkhandhehi saṅgahitā – siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca vācato ca samuṭṭhanti, na cittato. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ . Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
280以第四种罪生起方式，犯多少种罪？以第四种罪生起方式，犯六种罪：一位比丘行不净法，犯波罗夷。一位比丘，持着‘这是不如法的’想，为自己请求而建造小屋，在未指定地点、超出规定尺寸、造成伤害且不留通道的情况下，动作进行中犯恶作；当黏土团还差一团未完成时，犯偷兰遮；当那一团黏土完成时，犯僧残。一位比丘，持着‘这是不如法的’想，在非时进食，犯波逸提。一位比丘，持着‘这是不如法的’想，从已进入俗人家的非亲属比丘尼手中亲手接过咀嚼食或咀嚼物后食用，犯悔过法。以第四种罪生起方式，犯这六种罪。
Catutthena āpattisamuṭṭhānena kati āpattiyo āpajjati? Catutthena āpattisamuṭṭhānena cha āpattiyo āpajjati – bhikkhu methunaṃ dhammaṃ paṭisevati, āpatti pārājikassa; bhikkhu akappiyasaññī saññācikāya kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, payoge dukkaṭaṃ; ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa; tasmiṃ piṇḍe āgate āpatti saṅghādisesassa. Bhikkhu akappiyasaññī vikāle bhojanaṃ bhuñjati, āpatti pācittiyassa. Bhikkhu akappiyasaññī aññātikāya bhikkhuniyā antaragharaṃ paviṭṭhāya hatthato khādanīyaṃ vā bhojanīyaṃ vā sahatthā paṭiggahetvā bhuñjati, āpatti pāṭidesanīyassa. Catutthena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.
45这些罪涉及四种失坏中的几种失坏？……（中略）经由七种止灭法中的几种得以平息？这些罪涉及四种失坏中的两种失坏：可能涉及戒的失坏，可能涉及行持的失坏。在七种罪聚中，由六种罪聚所涵盖：可能由波罗夷罪聚涵盖，可能由僧残罪聚涵盖，可能由偷兰遮罪聚涵盖，可能由波逸提罪聚涵盖，可能由悔过罪聚涵盖，可能由恶作罪聚涵盖。在六种罪生起方式中，由一种生起方式而生起：从身与从意而生起，非从语。在四种争论事中，属于罪过事。经由七种止灭法中的三种得以平息：可能经由现前调伏与自认罪，可能经由现前调伏与如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ , siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ chahi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena , siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca cittato ca samuṭṭhanti, na vācato. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
281以第五种罪生起方式，犯多少种罪？以第五种罪生起方式，犯六种罪。一位比丘，被恶欲所驱使、为欲望所制伏，宣称自身具有并不存在、并非真实的过人法，犯波罗夷。一位比丘，持着‘这是不如法的’想，指示说：‘为我建造小屋。’别人为他在未指定地点、超出规定尺寸、造成伤害且不留通道的情况下建造小屋。在动作进行中，犯恶作；当黏土团还差一团未完成时，犯偷兰遮；当那一团黏土完成时，犯僧残。一位比丘，持着‘这是不如法的’想，逐句教未受具足戒者法，犯波逸提。并非出于贬低、轻蔑、羞辱的意图，而是以嬉戏取乐为目的，对低劣之事称为低劣，犯恶语罪：以第五种罪生起方式，犯这六种罪。
Pañcamena āpattisamuṭṭhānena kati āpattiyo āpajjati? Pañcamena āpattisamuṭṭhānena cha āpattiyo āpajjati. Bhikkhu pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa; bhikkhu akappiyasaññī samādisati – ‘‘kuṭiṃ me karothā’’ti. Tassa kuṭiṃ karonti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ. Payoge dukkaṭaṃ; ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa; tasmiṃ piṇḍe āgate āpatti saṅghādisesassa. Bhikkhu akappiyasaññī anupasampannaṃ padaso dhammaṃ vāceti, āpatti pācittiyassa. Na khuṃsetukāmo na vambhetukāmo na maṅkukattukāmo davakamyatā hīnena hīnaṃ vadeti, āpatti dubbhāsitassa – pañcamena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.
47这些罪涉及四种失坏中的几种失坏？……（中略）经由七种止灭法中的几种得以平息？这些罪涉及四种失坏中的两种失坏：可能涉及戒的失坏，可能涉及行持的失坏。在七种罪聚中，由六种罪聚所涵盖：可能由波罗夷罪聚涵盖，可能由僧残罪聚涵盖，可能由偷兰遮罪聚涵盖，可能由波逸提罪聚涵盖，可能由恶作罪聚涵盖，可能由恶语罪聚涵盖。在六种罪生起方式中，由一种生起方式而生起：从语与从意而生起，非从身。在四种争论事中，属于罪过事。经由七种止灭法中的三种得以平息：可能经由现前调伏与自认罪，可能经由现前调伏与如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ chahi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena, siyā dubbhāsitāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – vācato ca cittato ca samuṭṭhanti, na kāyato. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
282以第六种罪生起方式，犯多少种罪？以第六种罪生起方式，犯六种罪：一位比丘，共谋后偷取物品，犯波罗夷。一位比丘，持着‘这是不如法的’想，共谋后建造小屋，在未指定地点、超出规定尺寸、造成伤害且不留通道的情况下，动作进行中犯恶作；当黏土团还差一团未完成时，犯偷兰遮；当那一团黏土完成时，犯僧残。一位比丘，持着‘这是不如法的’想，为自己乞求美味食物后食用，犯波逸提。一位比丘，持着‘这是不如法的’想，不阻止正在指使的比丘尼而进食，犯悔过法——以第六种罪生起方式，犯这六种罪。
Chaṭṭhena āpattisamuṭṭhānena kati āpattiyo āpajjati? Chaṭṭhena āpattisamuṭṭhānena cha āpattiyo āpajjati – bhikkhu saṃvidahitvā bhaṇḍaṃ avaharati, āpatti pārājikassa ; bhikkhu akappiyasaññī saṃvidahitvā kuṭiṃ karoti adesitavatthukaṃ pamāṇātikkantaṃ sārambhaṃ aparikkamanaṃ, payoge dukkaṭaṃ; ekaṃ piṇḍaṃ anāgate āpatti thullaccayassa; tasmiṃ piṇḍe āgate, āpatti saṅghādisesassa. Bhikkhu akappiyasaññī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. Bhikkhu akappiyasaññī bhikkhuniyā vosāsantiyā na nivāretvā bhuñjati, āpatti pāṭidesanīyassa – chaṭṭhena āpattisamuṭṭhānena imā cha āpattiyo āpajjati.
49这些罪过涉及四种失坏中的几种失坏？在七种罪聚中被哪几种罪聚所包含？由六种犯罪生起因缘中的哪几种因缘而生起？属于四种事中的哪一种事？通过七种止灭法中的哪几种止灭法来熄灭？这些罪过涉及四种失坏中的两种失坏——可能是戒的失坏，也可能是行持的失坏。在七种罪聚中被六种罪聚所包含——可能是波罗夷罪聚，可能是僧残罪聚，可能是偷兰遮罪聚，可能是波逸提罪聚，可能是悔罪法罪聚，可能是恶作罪聚。由六种犯罪生起因缘中的一种因缘而生起——从身、语、意三方面生起。属于四种事中的罪过事。通过七种止灭法中的三种止灭法来熄灭——可能是现前调伏加上自认罪，也可能是现前调伏加上如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti? Sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā ? Channaṃ āpattisamuṭṭhānānaṃ katihi āpattisamuṭṭhānehi samuṭṭhanti? Catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ chahi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena cāti.
57六罪生起之
Channaṃ āpattisamuṭṭhānānaṃ
58已犯结合完第二
Katāpattivāro niṭṭhito dutiyo.
593. 罪生起偈
3. Āpattisamuṭṭhānagāthā
50那些从身生起的因缘，由洞见无穷的圣人；
Samuṭṭhānā kāyikā anantadassinā;
51由为世间谋福祉的、洞见远离的世尊所宣说；
Akkhātā lokahitena vivekadassinā;
52由此因缘而生起的罪过有多少种；
Āpattiyo tena samuṭṭhitā kati;
53我问您，请您说，善巧分析律法的人。
Pucchāmi taṃ brūhi vibhaṅgakovida.
54那些从身生起的因缘，由洞见无穷的圣人；
Samuṭṭhānā kāyikā anantadassinā;
55由为世间谋福祉的、洞见远离的世尊所宣说；
Akkhātā lokahitena vivekadassinā;
56由此因缘而生起的罪过有五种；
Āpattiyo tena samuṭṭhitā pañca;
57我将为精通分别的你宣说这个。
Etaṃ te akkhāmi vibhaṅgakovida.
58言语的生起因缘，为无量见者所揭示；
Samuṭṭhānā vācasikā anantadassinā;
59那利益世间者、离欲见者所宣说；
Akkhātā lokahitena vivekadassinā;
60以彼为因所生起的罪，有多少？
Āpattiyo tena samuṭṭhitā kati;
61我问这个，请教您，精通分别者，请说吧。
Pucchāmi taṃ brūhi vibhaṅgakovida.
62言语的生起因缘，为无量见者所揭示；
Samuṭṭhānā vācasikā anantadassinā;
63那利益世间者、离欲见者所宣说；
Akkhātā lokahitena vivekadassinā;
64以彼为因所生起的罪，有四类。
Āpattiyo tena samuṭṭhitā catasso;
65我告诉你这个，精通分别的人。
Etaṃ te akkhāmi vibhaṅgakovida.
66身和语的起因，具无边际见者，
Samuṭṭhānā kāyikā vācasikā anantadassinā;
67这是世间利益者、具远离见者所宣说的。
Akkhātā lokahitena vivekadassinā;
68由此生起的罪有多少？
Āpattiyo tena samuṭṭhitā kati;
69我问你，请说吧，精通分别的人。
Pucchāmi taṃ brūhi vibhaṅgakovida.
70身和语的起因，具无边际见者，
Samuṭṭhānā kāyikā vācasikā anantadassinā;
71这是世间利益者、具远离见者所宣说的。
Akkhātā lokahitena vivekadassinā;
72由此生起的罪有五种。
Āpattiyo tena samuṭṭhitā pañca;
73我将为你讲述，精通分别的人。
Etaṃ te akkhāmi vibhaṅgakovida.
74身体的、意的生起因缘，被那位看见无限的觉者所宣说；
Samuṭṭhānā kāyikā mānasikā anantadassinā;
75被那位利益世间、看见远离的觉者所宣说；
Akkhātā lokahitena vivekadassinā;
76由此而起的罪过有多少？
Āpattiyo tena samuṭṭhitā kati;
77我问你，请告诉我，精通分别的人。
Pucchāmi taṃ brūhi vibhaṅgakovida.
78身体的、意的生起因缘，被那位看见无限的觉者所宣说；
Samuṭṭhānā kāyikā mānasikā anantadassinā;
79被那位利益世间、看见远离的觉者所宣说；
Akkhātā lokahitena vivekadassinā;
80由此而起的罪过有六种。
Āpattiyo tena samuṭṭhitā cha;
81精通分析者啊，我将为你宣说这些。
Etaṃ te akkhāmi vibhaṅgakovida.
82它们的生起因缘是语行、意行，由那位洞见无穷者——
Samuṭṭhānā vācasikā mānasikā anantadassinā;
83由那位为了世间利益而宣说、洞察远离者所说；
Akkhātā lokahitena vivekadassinā;
84由这些因缘所生起的罪过有多少种？
Āpattiyo tena samuṭṭhitā kati;
85我以此问你，请你说出，精通分析者。
Pucchāmi taṃ brūhi vibhaṅgakovida.
86它们的生起因缘是语行、意行，由那位洞见无穷者——
Samuṭṭhānā vācasikā mānasikā anantadassinā;
87由那位为了世间利益而宣说、洞察远离者所说；
Akkhātā lokahitena vivekadassinā;
88由这些因缘所生起的罪过有六种。
Āpattiyo tena samuṭṭhitā cha;
89我将说给你听，精通分别者。
Etaṃ te akkhāmi vibhaṅgakovida.
90身、语、意之生起因，被那见到无尽者所阐明；
Samuṭṭhānā kāyikā vācasikā mānasikā anantadassinā;
91由利益世间者、见到远离者所宣说；
Akkhātā lokahitena vivekadassinā;
92因之而生的罪有多少种？
Āpattiyo tena samuṭṭhitā kati;
93我问你，请告诉我，精通分别者。
Pucchāmi taṃ brūhi vibhaṅgakovida.
94身、语、意之生起因，被那见到无尽者所阐明；
Samuṭṭhānā kāyikā vācasikā mānasikā anantadassinā;
95由利益世间者、见到远离者所宣说；
Akkhātā lokahitena vivekadassinā;
96因之而生的罪有六种。
Āpattiyo tena samuṭṭhitā cha;
97“这些，我给你讲，是精通分别的智者所说的。”
Etaṃ te akkhāmi vibhaṅgakovidāti.
108罪生起偈完，第三
Āpattisamuṭṭhānagāthā niṭṭhitā tatiyā.
1094. 失坏因缘品
4. Vipattipaccayavāro
284以戒的失坏为缘，会违犯多少条罪？以戒的失坏为缘，会违犯四种罪：比丘尼明知而覆藏那位犯波罗夷者的行为，犯波罗夷罪；心有疑虑却仍覆藏，犯偷兰遮罪；比丘覆藏桑喀地谢沙罪，犯波逸提罪；覆藏自己的粗重罪，犯恶作罪。以戒的失坏为缘，会违犯这四种罪。
Sīlavipattipaccayā kati āpattiyo āpajjati? Sīlavipattipaccayā catasso āpattiyo āpajjati – bhikkhunī jānaṃ pārājikaṃ dhammaṃ paṭicchādeti, āpatti pārājikassa; vematikā paṭicchādeti, āpatti thullaccayassa; bhikkhu saṅghādisesaṃ paṭicchādeti, āpatti pācittiyassa; attano duṭṭhullaṃ āpattiṃ paṭicchādeti, āpatti dukkaṭassa – sīlavipattipaccayā imā catasso āpattiyo āpajjati.
99这些罪，在四种失坏中属于几种失坏？……在七种止灭法中，由几种止灭法得以平息？这些罪，在四种失坏中属于两种失坏：有时属于戒的失坏，有时属于行为的失坏。在七种罪聚中，被四种罪聚所摄：有时被波罗夷罪聚所摄，有时被偷兰遮罪聚所摄，有时被波逸提罪聚所摄，有时被恶作罪聚所摄。在六种罪的生起原因中，由一种生起原因而生起：从身、从语、从意而生起。在四种争论事中，属于罪过事。在七种止灭法中，由三种止灭法得以平息：有时是以现前调伏与自认罪，有时是以现前调伏与如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. 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. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
285以行为的失坏为缘，会违犯多少条罪？以行为的失坏为缘，会违犯一种罪。覆藏行为的失坏，犯恶作罪。以行为的失坏为缘，会违犯这一种罪。
Ācāravipattipaccayā kati āpattiyo āpajjati? Ācāravipattipaccayā ekaṃ āpattiṃ āpajjati. Ācāravipattiṃ paṭicchādeti, āpatti dukkaṭassa – ācāravipattipaccayā imaṃ ekaṃ āpattiṃ āpajjati.
101这条罪，在四种失坏中属于几种失坏？……在七种止灭法中，由几种止灭法得以平息？这条罪，在四种失坏中属于一种失坏：行为失坏。在七种罪聚中，被一种罪聚所摄：恶作罪聚。在六种罪的生起原因中，由一种生起原因而生起：从身、从语、从意而生起。在四种争论事中，属于罪过事。在七种止灭法中，由三种止灭法得以平息：有时是以现前调伏与自认罪，有时是以现前调伏与如草覆地。
Sā āpatti catunnaṃ vipattīnaṃ kati vipattiyo bhajati …pe… sattannaṃ samathānaṃ katihi samathehi sammati? Sā āpatti catunnaṃ vipattīnaṃ ekaṃ vipattiṃ bhajati – ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ ekena āpattikkhandhena saṅgahitā – dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhāti – kāyato ca vācato ca cittato ca samuṭṭhāti. Catunnaṃ adhikaraṇānaṃ āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammati – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
286以见的失坏为缘，会违犯多少条罪？以见的失坏为缘，会违犯两种罪。对于恶见，经僧团劝告至第三次仍不舍弃，在提出动议时犯恶作罪；在羯磨语结束时，犯波逸提罪。以见的失坏为缘，会违犯这两种罪。
Diṭṭhivipattipaccayā kati āpattiyo āpajjati? Diṭṭhivipattipaccayā dve āpattiyo āpajjati. Pāpikāya diṭṭhiyā yāvatatiyaṃ samanubhāsanāya na paṭinissajjati, ñattiyā dukkaṭaṃ ; kammavācāpariyosāne āpatti pācittiyassa – diṭṭhivipattipaccayā imā dve āpattiyo āpajjati.
103这些罪，在四种失坏中属于几种失坏？……在七种止灭法中，由几种止灭法得以平息？这些罪，在四种失坏中属于一种失坏：行为失坏。在七种罪聚中，被两种罪聚所摄：有时被波逸提罪聚所摄，有时被恶作罪聚所摄。在六种罪的生起原因中，由一种生起原因而生起：从身、从语、从意而生起。在四种争论事中，属于罪过事。在七种止灭法中，由三种止灭法得以平息：有时是以现前调伏与自认罪，有时是以现前调伏与如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ ekaṃ vipattiṃ bhajanti – ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ dvīhi āpattikkhandhehi saṅgahitā – siyā pācittiyāpattikkhandhena , siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ ekena samuṭṭhānena samuṭṭhanti – kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
287以活命的失坏为缘，会违犯多少条罪？以活命的失坏为缘，会违犯六种罪。因为活命、以活命为由，邪恶的欲求者、被欲求所制伏者，宣称自己拥有不存在的、没有的上人法，犯波罗夷罪；因为活命、以活命为由，从事媒嫁之事，犯桑喀地谢沙罪；因为活命、以活命为由，说'住在你的住所的那位比丘是阿拉汉'，而对方了解其意，犯偷兰遮罪；因为活命、以活命为由，比丘为自己乞求并食用美味食物，犯波逸提罪；因为活命、以活命为由，比丘尼为自己乞求并食用美味食物，犯悔过罪；因为活命、以活命为由，无病而为自己乞求羹或饭来食用，犯恶作罪。以活命的失坏为缘，会违犯这六种罪。
Ājīvavipattipaccayā kati āpattiyo āpajjati? Ājīvavipattipaccayā cha āpattiyo āpajjati – ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa; ājīvahetu ājīvakāraṇā sañcarittaṃ samāpajjati, āpatti saṅghādisesassa; ājīvahetu ājīvakāraṇā ‘‘yo te vihāre vasati, so bhikkhu arahā’’ti bhaṇati, paṭivijānantassa āpatti thullaccayassa; ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa; ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa; ājīvahetu ājīvakāraṇā sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassa – ājīvavipattipaccayā imā cha āpattiyo āpajjati.
105那些罪属于四种失坏中的哪几种？……它们通过七种止灭法中的几种得以止息？那些罪属于四种失坏中的两种——有时是戒的失坏，有时是行为的失坏。它们被摄于七种罪聚中的六种——有时被波罗夷罪聚所摄，有时被僧残罪聚所摄，有时被偷兰遮罪聚所摄，有时被波逸提罪聚所摄，有时被应悔过罪聚所摄，有时被恶作罪聚所摄。它们从六种罪起缘中的六种起缘而生——有时从身而生，不从语、不从意；有时从语而生，不从身、不从意；有时从身、从语而生，不从意；有时从身、从意而生，不从语；有时从语、从意而生，不从身；有时从身、从语、从意而生。在四种争论事中，它属于罪过事。它通过七种止灭法中的三种得以止息——有时通过现前调伏和自认罪，有时通过现前调伏和如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti. Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ chahi āpattikkhandhehi saṅgahitā – siyā pārājikāpattikkhandhena, siyā saṅghādisesāpattikkhandhena, siyā thullaccayāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā pāṭidesanīyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ chahi samuṭṭhānehi samuṭṭhanti – siyā kāyato samuṭṭhanti, na vācato na cittato; siyā vācato samuṭṭhanti, na kāyato na cittato; siyā kāyato ca vācato ca samuṭṭhanti, na cittato; siyā kāyato ca cittato ca samuṭṭhanti, na vācato; siyā vācato ca cittato ca samuṭṭhanti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
118失坏因缘品完，第四
Vipattipaccayavāro niṭṭhito catuttho.
1195. 争论事因缘品
5. Adhikaraṇapaccayavāro
288以争论事为缘，会犯多少种罪？以争论事为缘，会犯两种罪：辱骂已受具足戒者，犯波逸提罪；辱骂未受具足戒者，犯恶作罪。以争论事为缘，会犯这两种罪。
Vivādādhikaraṇapaccayā kati āpattiyo āpajjati? Vivādādhikaraṇapaccayā dve āpattiyo āpajjati – upasampannaṃ omasati, āpatti pācittiyassa; anupasampannaṃ omasati, āpatti dukkaṭassa – vivādādhikaraṇapaccayā imā dve āpattiyo āpajjati.
107那些罪属于四种失坏中的哪几种？……它们通过七种止灭法中的几种得以止息？那些罪属于四种失坏中的一种——行为的失坏。它们被摄于七种罪聚中的两种——有时被波逸提罪聚所摄，有时被恶作罪聚所摄。它们从六种罪起缘中的三种起缘而生——有时从身、从意而生，不从语；有时从语、从意而生，不从身；有时从身、从语、从意而生。在四种争论事中，它属于罪过事。它通过七种止灭法中的三种得以止息——有时通过现前调伏和自认罪，有时通过现前调伏和如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ ekaṃ vipattiṃ bhajanti – ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ dvīhi āpattikkhandhehi saṅgahitā – siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena. Channaṃ āpattisamuṭṭhānānaṃ tīhi samuṭṭhānehi samuṭṭhanti – siyā kāyato ca cittato ca samuṭṭhanti, na vācato; siyā vācato ca cittato ca samuṭṭhanti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
289以非难事为缘，会犯多少种罪？以非难事为缘，会犯三种罪：以无根据的波罗夷法诽谤比丘，犯僧残罪；以无根据的僧残法诽谤，犯波逸提罪；以无根据的行为失坏诽谤，犯恶作罪。以非难事为缘，会犯这三种罪。
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.
109那些罪属于四种失坏中的哪几种？……它们通过七种止灭法中的几种得以止息？那些罪属于四种失坏中的两种——有时是戒的失坏，有时是行为的失坏。它们被摄于七种罪聚中的三种——有时被僧残罪聚所摄，有时被波逸提罪聚所摄，有时被恶作罪聚所摄。它们从六种罪起缘中的三种起缘而生——有时从身、从意而生，不从语；有时从语、从意而生，不从身；有时从身、从语、从意而生。在四种争论事中，它属于罪过事。它通过七种止灭法中的三种得以止息——有时通过现前调伏和自认罪，有时通过现前调伏和如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. Sattannaṃ āpattikkhandhānaṃ tīhi āpattikkhandhehi saṅgahitā – siyā saṅghādisesāpattikkhandhena, siyā pācittiyāpattikkhandhena, siyā dukkaṭāpattikkhandhena . Channaṃ āpattisamuṭṭhānānaṃ tīhi samuṭṭhānehi samuṭṭhanti – siyā kāyato ca cittato ca samuṭṭhanti, na vācato; siyā vācato ca cittato ca samuṭṭhanti, na kāyato; siyā kāyato ca vācato ca cittato ca samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
290以罪过事为缘，会犯多少种罪？以罪过事为缘，会犯四种罪：比丘尼明知而覆藏波罗夷法，犯波罗夷罪；心存疑惑而覆藏，犯偷兰遮罪；比丘覆藏僧残罪，犯波逸提罪；覆藏行为失坏，犯恶作罪。以罪过事为缘，会犯这四种罪。
Āpattādhikaraṇapaccayā kati āpattiyo āpajjati? Āpattādhikaraṇapaccayā catasso āpattiyo āpajjati. Bhikkhunī jānaṃ pārājikaṃ dhammaṃ paṭicchādeti, āpatti pārājikassa; vematikā paṭicchādeti, āpatti thullaccayassa; bhikkhu saṅghādisesaṃ paṭicchādeti; āpatti pācittiyassa; ācāravipattiṃ paṭicchādeti, āpatti dukkaṭassa – āpattādhikaraṇapaccayā imā catasso āpattiyo āpajjati.
111那些罪属于四种失坏中的哪几种？……它们通过七种止灭法中的几种得以止息？那些罪属于四种失坏中的两种——有时是戒的失坏，有时是行为的失坏。它们被摄于七种罪聚中的四种——有时被波罗夷罪聚所摄，有时被偷兰遮罪聚所摄，有时被波逸提罪聚所摄，有时被恶作罪聚所摄。它们从六种罪起缘中的一种起缘而生——从身、从语、从意而生。在四种争论事中，它属于罪过事。它通过七种止灭法中的三种得以止息——有时通过现前调伏和自认罪，有时通过现前调伏和如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. 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. Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
291以事务事为缘，会犯多少种罪？以事务事为缘，会犯五种罪：追随被举者的比丘尼，在劝告至第三次仍不舍弃时，在动议时犯恶作；在两次羯磨语时犯偷兰遮；在羯磨语结束时犯波罗夷罪。追随分裂者的比丘们，在劝告至第三次仍不舍弃时，犯僧残罪；对于恶见，在劝告至第三次仍不舍弃时，犯波逸提罪。以事务事为缘，会犯这五种罪。
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 paṭinissajjati, āpatti pācittiyassa – kiccādhikaraṇapaccayā imā pañca āpattiyo āpajjati.
113那些罪过归属于四种失坏中的几种失坏？……乃至于七种止灭法中，依几种止灭而平息？那些罪过归属于四种失坏中的两种失坏——可能归属戒失坏，也可能归属正行失坏。在七种罪过聚中，被五种罪过聚所包含——可能被波罗夷罪过聚包含，可能被僧残罪过聚包含，可能被偷兰遮罪过聚包含，可能被波逸提罪过聚包含，可能被恶作罪过聚包含。在六种罪过生起因中，由一种生因而生起——从身、从语、从意生起。在四种争论事中，属于罪过事。在七种止灭法中，依三种止灭法而平息——或者依现前调伏与自认罪，或者依现前调伏与如草覆地。
Tā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti…pe… sattannaṃ samathānaṃ katihi samathehi sammanti? Tā āpattiyo catunnaṃ vipattīnaṃ dve vipattiyo bhajanti – siyā sīlavipattiṃ, siyā ācāravipattiṃ. 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 . Catunnaṃ adhikaraṇānaṃ, āpattādhikaraṇaṃ. Sattannaṃ samathānaṃ tīhi samathehi sammanti – siyā sammukhāvinayena ca paṭiññātakaraṇena ca, siyā sammukhāvinayena ca tiṇavatthārakena ca.
114除了那七种罪过、七种罪过聚之外，其余的罪过，归属于四种失坏中的几种失坏？在七种罪过聚中，被几种罪过聚所包含？在六种罪过生起因中，由几种生因而生起？在四种争论事中，属于哪种争论事？在七种止灭法中，依几种止灭法而平息？除了那七种罪过、七种罪过聚之外，其余的罪过，不归属于四种失坏中的哪一种失坏？在七种罪过聚中，不被哪一种罪过聚所包含？在六种罪过生起因中，不由哪一种罪过生因而生起？在四种争论事中，不属于哪一种争论事？在七种止灭法中，不依哪一种止灭法而平息？是什么原因呢？因为除了那七种罪过、七种罪过聚之外，再没有别的罪过了。
Ṭhapetvā satta āpattiyo satta āpattikkhandhe, avasesā āpattiyo catunnaṃ vipattīnaṃ kati vipattiyo bhajanti? Sattannaṃ āpattikkhandhānaṃ katihi āpattikkhandhehi saṅgahitā? Channaṃ āpattisamuṭṭhānānaṃ katihi samuṭṭhānehi samuṭṭhanti? Catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ? Sattannaṃ samathānaṃ katihi samathehi sammanti? Ṭhapetvā satta āpattiyo satta āpattikkhandhe avasesā āpattiyo catunnaṃ vipattīnaṃ na katamaṃ vipattiṃ bhajanti? Sattannaṃ āpattikkhandhānaṃ na katamena āpattikkhandhena saṅgahitā. Channaṃ āpattisamuṭṭhānānaṃ na katamena āpattisamuṭṭhānena samuṭṭhanti. Catunnaṃ adhikaraṇānaṃ na katamaṃ adhikaraṇaṃ. Sattannaṃ samathānaṃ na katamena samathena sammanti. Taṃ kissa hetu? Ṭhapetvā satta āpattiyo satta āpattikkhandhe, natthaññā āpattiyoti.
129争论事因缘品完，第五
Adhikaraṇapaccayavāro niṭṭhito pañcamo.
130中间中略完
Antarapeyyālaṃ niṭṭhitaṃ.
131其偈颂
Tassuddānaṃ –
115多少问、多少生起因，多少罪过也是如此；
Katipucchā samuṭṭhānā, katāpatti tatheva ca;
116生起因与失坏，以及同样地与争论事。
Samuṭṭhānā vipatti ca, tathādhikaraṇena cāti.
117止灭法的分类。
Samathabhedo
1356. 争论事法门品
6. Adhikaraṇapariyāyavāro
292关于争论论争论事——它以什么为前导？有多少种情况？有多少种事由？有多少种层面？有多少种原因？有多少种根？依多少种方式而争论？争论论争论事依几种止灭法而平息？
Vivādādhikaraṇassa – kiṃ pubbaṅgamaṃ? Kati ṭhānāni? Kati vatthūni? Kati bhūmiyo? Kati hetū? Kati mūlāni? Katihākārehi vivadati? Vivādādhikaraṇaṃ katihi samathehi sammati?
119关于非难争论事——它以什么为前导？有多少种情况？有多少种事由？有多少种层面？有多少种原因？有多少种根？依多少种方式而非难？非难争论事依几种止灭法而平息？
Anuvādādhikaraṇassa – kiṃ pubbaṅgamaṃ? Kati ṭhānāni? Kati vatthūni? Kati bhūmiyo? Kati hetū? Kati mūlāni? Katihākārehi anuvadati? Anuvādādhikaraṇaṃ katihi samathehi sammati?
120关于罪过争论事——它以什么为前导？有多少种情况？有多少种事由？有多少种层面？有多少种原因？有多少种根？依多少种方式而犯下罪过？罪过争论事依几种止灭法而平息？
Āpattādhikaraṇassa – kiṃ pubbaṅgamaṃ? Kati ṭhānāni? Kati vatthūni? Kati bhūmiyo? Kati hetū? Kati mūlāni? Katihākārehi āpattiṃ āpajjati? Āpattādhikaraṇaṃ katihi samathehi sammati?
121事务事的先导是什么？有多少处、多少事、多少地、多少因、多少根？由多少种方式生起事务？事务事由几种止灭法而平息？
Kiccādhikaraṇassa – kiṃ pubbaṅgamaṃ? Kati ṭhānāni? Kati vatthūni? Kati bhūmiyo? Kati hetū? Kati mūlāni? Katihākārehi kiccaṃ jāyati? Kiccādhikaraṇaṃ katihi samathehi sammati?
293争论事的先导是什么？贪是先导，嗔是先导，痴是先导，无贪是先导，无嗔是先导，无痴是先导。有多少处？十八种破僧事是处。有多少事？十八种破僧事是事。有多少地？十八种破僧事是地。有多少因？九种因——三种善因、三种不善因、三种无记因。有多少根？十二种根。由多少种方式争论？由两种方式争论：持如法之见，或持非法之见。争论事由几种止灭法而平息？争论事由两种止灭法而平息：由现前调伏，以及由多数决。
Vivādādhikaraṇassa kiṃ pubbaṅgamanti? Lobho pubbaṅgamo, doso pubbaṅgamo, moho pubbaṅgamo, alobho pubbaṅgamo, adoso pubbaṅgamo, amoho pubbaṅgamo. Kati ṭhānānīti? Aṭṭhārasa bhedakaravatthūni ṭhānāni. Kati vatthūnīti? Aṭṭhārasa bhedakaravatthūni. Kati bhūmiyoti? Aṭṭhārasa bhedakaravatthūni bhūmiyo. Kati hetūti? Nava hetū – tayo kusalahetū , tayo akusalahetū, tayo abyākatahetū. Kati mūlānīti? Dvādasa mūlāni. Katihākārehi vivadatīti? Dvīhākārehi vivadati – dhammadiṭṭhi vā adhammadiṭṭhi vā. Vivādādhikaraṇaṃ katihi samathehi sammatīti? Vivādādhikaraṇaṃ dvīhi samathehi sammati – sammukhāvinayena ca yebhuyyasikāya ca.
294非难事的先导是什么？贪是先导，嗔是先导，痴是先导，无贪是先导，无嗔是先导，无痴是先导。有多少处？四种失坏是处。有多少事？四种失坏是事。有多少地？四种失坏是地。有多少因？九种因——三种善因、三种不善因、三种无记因。有多少根？十四种根。由多少种方式非难？由两种方式非难：从事实上，或从罪过种类上。非难事由几种止灭法而平息？非难事由四种止灭法而平息：由现前调伏，由忆念调伏，由不痴迷调伏，以及由罚其恶。
Anuvādādhikaraṇassa kiṃ pubbaṅgamanti? Lobho pubbaṅgamo, doso pubbaṅgamo, moho pubbaṅgamo, alobho pubbaṅgamo, adoso pubbaṅgamo, amoho pubbaṅgamo. Kati ṭhānānīti? Catasso vipattiyo ṭhānāni. Kati vatthūnīti? Catasso vipattiyo vatthūni. Kati bhūmiyoti? Catasso vipattiyo bhūmiyo. Kati hetūti? Nava hetū – tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū. Kati mūlānīti? Cuddasa mūlāni. Katihākārehi anuvadatīti? Dvīhākārehi anuvadati – vatthuto vā āpattito vā. Anuvādādhikaraṇaṃ katihi samathehi sammatīti? Anuvādādhikaraṇaṃ catūhi samathehi sammati – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.
295罪过事的先导是什么？贪是先导，嗔是先导，痴是先导，无贪是先导，无嗔是先导，无痴是先导。有多少处？七种罪过聚是处。有多少事？七种罪过聚是事。有多少地？七种罪过聚是地。有多少因？六种因——三种不善因、三种无记因。有多少根？六种犯缘是根。由多少种方式犯下罪过？由六种方式犯下罪过：无惭耻、无知、常怀疑虑的状态、对不许可的东西生起许可想、对许可的东西生起不许可想、失念。罪过事由几种止灭法而平息？罪过事由三种止灭法而平息：由现前调伏与自认罪；或由现前调伏与如草覆地。
Āpattādhikaraṇassa kiṃ pubbaṅgamanti? Lobho pubbaṅgamo, doso pubbaṅgamo, moho pubbaṅgamo, alobho pubbaṅgamo, adoso pubbaṅgamo, amoho pubbaṅgamo. Kati ṭhānānīti? Satta āpattikkhandhā ṭhānāni. Kati vatthūnīti? Satta āpattikkhandhā vatthūni. Kati bhūmiyoti? Satta āpattikkhandhā bhūmiyo. Kati hetūti? Cha hetū – tayo akusalahetū, tayo abyākatahetū. Kati mūlānīti? Cha āpattisamuṭṭhānāni mūlāni . Katihākārehi āpattiṃ āpajjatīti? Chahākārehi āpattiṃ āpajjati – alajjitā, aññāṇatā, kukkuccapakatatā, akappiye kappiyasaññitā, kappiye akappiyasaññitā, satisammosā. Āpattādhikaraṇaṃ katihi samathehi sammatīti? Āpattādhikaraṇaṃ tīhi samathehi sammati – sammukhāvinayena ca paṭiññātakaraṇena ca, sammukhāvinayena ca tiṇavatthārakena ca.
296事务事的先导是什么？贪是先导，嗔是先导，痴是先导，无贪是先导，无嗔是先导，无痴是先导。有多少处？四种僧团裁决是处。有多少事？四种僧团裁决是事。有多少地？四种僧团裁决是地。有多少因？九种因——三种善因、三种不善因、三种无记因。有多少根？一种根——僧团。由多少种方式生起事务？由两种方式生起事务：由动议的方式，或由征询的方式。事务事由几种止灭法而平息？事务事由一种止灭法而平息——由现前调伏。
Kiccādhikaraṇassa kiṃ pubbaṅgamanti? Lobho pubbaṅgamo, doso pubbaṅgamo, moho pubbaṅgamo, alobho pubbaṅgamo, adoso pubbaṅgamo, amoho pubbaṅgamo. Kati ṭhānānīti? Cattāri kammāni ṭhānāni. Kati vatthūnīti? Cattāri kammāni vatthūni. Kati bhūmiyoti? Cattāri kammāni bhūmiyo. Kati hetūti? Nava hetū – tayo kusalahetū, tayo akusalahetū, tayo abyākatahetū. Kati mūlānīti? Ekaṃ mūlaṃ – saṅgho. Katihākārehi kiccaṃ jāyatīti ? Dvīhākārehi kiccaṃ jāyati – ñattito vā apalokanato vā. Kiccādhikaraṇaṃ katihi samathehi sammatīti? Kiccādhikaraṇaṃ ekena samathena sammati – sammukhāvinayena.
126有几种止灭法？七种止灭法。现前调伏、忆念调伏、不痴迷调伏、自认罪、多数决、罚其恶、如草覆地——这是七种止灭法。
Kati samathā? Satta samathā. Sammukhāvinayo, sativinayo, amūḷhavinayo, paṭiññātakaraṇaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako – ime satta samathā.
127这七种止灭法，有可能基于事由的区分而成为十种止灭法；这十种止灭法，也可能基于事由的区分而成为七种止灭法。
Siyā ime satta samathā dasa samathā honti, dasa samathā satta samathā honti vatthuvasena pariyāyena siyāti.
128如何可能呢？争论事有两种止灭法，非难事有四种止灭法，罪过事有三种止灭法，事务事有一种止灭法。就这样，这七种止灭法成为了十种止灭法；这十种止灭法，也基于事由的区分而成为了七种止灭法。
Kathañca siyā? Vivādādhikaraṇassa dve samathā , anuvādādhikaraṇassa cattāro samathā, āpattādhikaraṇassa tayo samathā, kiccādhikaraṇassa eko samatho. Evaṃ ime satta samathā dasa samathā honti, dasa samathā satta samathā honti vatthuvasena pariyāyena.
147法门品完，第六
Pariyāyavāro niṭṭhito chaṭṭho.
1487. 共通品
7. Sādhāraṇavāro
297有多少种止灭法是「争论事」通用的？有多少种止灭法是「争论事」不共通的？有多少种止灭法是「非难事」通用的？有多少种止灭法是「非难事」不共通的？有多少种止灭法是「罪过事」通用的？有多少种止灭法是「罪过事」不共通的？有多少种止灭法是「事务事」通用的？有多少种止灭法是「事务事」不共通的？
Kati samathā vivādādhikaraṇassa sādhāraṇā? Kati samathā vivādādhikaraṇassa asādhāraṇā? Kati samathā anuvādādhikaraṇassa sādhāraṇā? Kati samathā anuvādādhikaraṇassa asādhāraṇā? Kati samathā āpattādhikaraṇassa sādhāraṇā? Kati samathā āpattādhikaraṇassa asādhāraṇā? Kati samathā kiccādhikaraṇassa sādhāraṇā? Kati samathā kiccādhikaraṇassa asādhāraṇā?
130有两种止灭法是「争论事」通用的——现前调伏、多数决。有五种止灭法是「争论事」不共通的——忆念调伏、不痴调伏、自认罪、罚恶、如草覆地。
Dve samathā vivādādhikaraṇassa sādhāraṇā – sammukhāvinayo, yebhuyyasikā. Pañca samathā vivādādhikaraṇassa asādhāraṇā – sativinayo, amūḷhavinayo, paṭiññātakaraṇaṃ, tassapāpiyasikā, tiṇavatthārako.
131有四种止灭法是「非难事」通用的——现前调伏、忆念调伏、不痴调伏、罚恶。有三种止灭法是「非难事」不共通的——多数决、自认罪、如草覆地。
Cattāro samathā anuvādādhikaraṇassa sādhāraṇā – sammukhāvinayo; sativinayo, amūḷhavinayo, tassapāpiyasikā. Tayo samathā anuvādādhikaraṇassa asādhāraṇā – yebhuyyasikā, paṭiññātakaraṇaṃ, tiṇavatthārako.
132有三种止灭法是「罪过事」通用的——现前调伏、自认罪、如草覆地。有四种止灭法是「罪过事」不共通的——多数决、忆念调伏、不痴调伏、罚恶。
Tayo samathā āpattādhikaraṇassa sādhāraṇā – sammukhāvinayo, paṭiññātakaraṇaṃ, tiṇavatthārako. Cattāro samathā āpattādhikaraṇassa asādhāraṇā – yebhuyyasikā, sativinayo, amūḷhavinayo, tassapāpiyasikā .
133有一种止灭法是「事务事」通用的——现前调伏。有六种止灭法是「事务事」不共通的——多数决、忆念调伏、不痴调伏、自认罪、罚恶、如草覆地。
Eko samatho kiccādhikaraṇassa sādhāraṇo – sammukhāvinayo. Cha samathā kiccādhikaraṇassa asādhāraṇā – yebhuyyasikā, sativinayo, amūḷhavinayo, paṭiññātakaraṇaṃ, tassapāpiyasikā, tiṇavatthārako.
154共通品完，第七
Sādhāraṇavāro niṭṭhito sattamo.
1558. 同分品
8. Tabbhāgiyavāro
298有多少种止灭法是「争论事」所对应的？有多少种止灭法是「争论事」异分的？有多少种止灭法是「非难事」所对应的？有多少种止灭法是「非难事」异分的？有多少种止灭法是「罪过事」所对应的？有多少种止灭法是「罪过事」异分的？有多少种止灭法是「事务事」所对应的？有多少种止灭法是「事务事」异分的？
Kati samathā vivādādhikaraṇassa tabbhāgiyā? Kati samathā vivādādhikaraṇassa aññabhāgiyā? Kati samathā anuvādādhikaraṇassa tabbhāgiyā? Kati samathā anuvādādhikaraṇassa aññabhāgiyā? Kati samathā āpattādhikaraṇassa tabbhāgiyā? Kati samathā āpattādhikaraṇassa aññabhāgiyā? Kati samathā kiccādhikaraṇassa tabbhāgiyā? Kati samathā kiccādhikaraṇassa aññabhāgiyā?
135有两种止灭法是「争论事」所对应的——现前调伏、多数决。有五种止灭法是「争论事」异分的——忆念调伏、不痴调伏、自认罪、罚恶、如草覆地。
Dve samathā vivādādhikaraṇassa tabbhāgiyā – sammukhāvinayo, yebhuyyasikā. Pañca samathā vivādādhikaraṇassa aññabhāgiyā – sativinayo, amūḷhavinayo, paṭiññātakaraṇaṃ, tassapāpiyasikā, tiṇavatthārako.
136有四种止灭法是「非难事」所对应的——现前调伏、忆念调伏、不痴调伏、罚恶。有三种止灭法是「非难事」异分的——多数决、自认罪、如草覆地。
Cattāro samathā anuvādādhikaraṇassa tabbhāgiyā – sammukhāvinayo, sativinayo, amūḷhavinayo, tassapāpiyasikā. Tayo samathā anuvādādhikaraṇassa aññabhāgiyā – yebhuyyasikā, paṭiññātakaraṇaṃ, tiṇavatthārako.
137在处理罪过事时，有七种止灭法中的三种与之相应，它们是：现前调伏、自认罪、以及如草覆地。另外四种止灭法则与罪过事不相应，它们是：多数决、忆念调伏、不痴调伏、以及觅罪相。
Tayo samathā āpattādhikaraṇassa tabbhāgiyā – sammukhāvinayo, paṭiññātakaraṇaṃ, tiṇavatthārako. Cattāro samathā āpattādhikaraṇassa aññabhāgiyā – yebhuyyasikā, sativinayo, amūḷhavinayo, tassapāpiyasikā.
138在处理事务事时，有一种止灭法与之相应，那就是现前调伏。其余六种止灭法与事务事不相应，它们是：多数决、忆念调伏、不痴调伏、自认罪、觅罪相、以及如草覆地。
Eko samatho kiccādhikaraṇassa tabbhāgiyo – sammukhāvinayo. Cha samathā kiccādhikaraṇassa aññabhāgiyā – yebhuyyasikā, sativinayo, amūḷhavinayo, paṭiññātakaraṇaṃ, tassapāpiyasikā, tiṇavatthārako.
161同分品完，第八
Tabbhāgiyavāro niṭṭhito aṭṭhamo.
1629. 止争论对止争论共通品
9. Samathā samathassa sādhāraṇavāro
299有些止灭法与另一种止灭法是共通的，有些止灭法与另一种止灭法是不共通的。情况可能是这样：某些止灭法彼此共通，而某些止灭法彼此不共通。
Samathā samathassa sādhāraṇā, samathā samathassa asādhāraṇā. Siyā samathā samathassa sādhāraṇā, siyā samathā samathassa asādhāraṇā.
140什么情况下，一些止灭法与另一种止灭法共通？什么情况下，它们又不共通呢？多数决与现前调伏是共通的；而它与忆念调伏、不痴调伏、自认罪、觅罪相、如草覆地是不共通的。
Kathaṃ siyā samathā samathassa sādhāraṇā? Kathaṃ siyā samathā samathassa asādhāraṇā? Yebhuyyasikā sammukhāvinayassa sādhāraṇā, sativinayassa amūḷhavinayassa paṭiññātakaraṇassa tassapāpiyasikāya tiṇavatthārakassa asādhāraṇā.
141忆念调伏与现前调伏是共通的；而它与不痴调伏、自认罪、觅罪相、如草覆地、多数决是不共通的。
Sativinayo sammukhāvinayassa sādhāraṇo, amūḷhavinayassa paṭiññātakaraṇassa tassapāpiyasikāya tiṇavatthārakassa yebhuyyasikāya asādhāraṇo.
142不痴调伏与现前调伏是共通的；而它与自认罪、觅罪相、如草覆地、多数决、忆念调伏是不共通的。
Amūḷhavinayo sammukhāvinayassa sādhāraṇo, paṭiññātakaraṇassa tassapāpiyasikāya tiṇavatthārakassa yebhuyyasikāya sativinayassa asādhāraṇo.
143自认罪与现前调伏是共通的；而它与觅罪相、如草覆地、多数决、忆念调伏、不痴调伏是不共通的。
Paṭiññātakaraṇaṃ sammukhāvinayassa sādhāraṇaṃ, tassapāpiyasikāya tiṇavatthārakassa yebhuyyasikāya sativinayassa amūḷhavinayassa asādhāraṇaṃ.
144觅罪相与现前调伏是共通的；而它与如草覆地、多数决、忆念调伏、不痴调伏、自认罪是不共通的。
Tassapāpiyasikā sammukhāvinayassa sādhāraṇā, tiṇavatthārakassa yebhuyyasikāya sativinayassa amūḷhavinayassa paṭiññātakaraṇassa asādhāraṇā.
145如草覆地与现前调伏通用，与多数决、忆念调伏、不痴调伏、自认罪、所推罪不通用。如此，某些止灭法之间是通用的；如此，某些止灭法之间是不通用的。
Tiṇavatthārako sammukhāvinayassa sādhāraṇo, yebhuyyasikāya sativinayassa amūḷhavinayassa paṭiññātakaraṇassa tassapāpiyasikāya asādhāraṇo . Evaṃ siyā samathā samathassa sādhāraṇā; evaṃ siyā samathā samathassa asādhāraṇā.
170止争论对止争论共通品完，第九
Samathā samathassa sādhāraṇavāro niṭṭhito navamo.
17110. 止争论对止争论同分品
10. Samathā samathassa tabbhāgiyavāro
300止灭法与止灭法之间，有同分的；止灭法与止灭法之间，有异分的。某些止灭法是止灭法的同分，某些止灭法是止灭法的异分。
Samathā samathassa tabbhāgiyā, samathā samathassa aññabhāgiyā. Siyā samathā samathassa tabbhāgiyā, siyā samathā samathassa aññabhāgiyā.
147如何是止灭法的止灭法同分？如何是止灭法的止灭法异分？多数决是现前调伏的同分，是忆念调伏、不痴调伏、自认罪、所推罪、如草覆地的异分。
Kathaṃ siyā samathā samathassa tabbhāgiyā? Kathaṃ siyā samathā samathassa aññabhāgiyā? Yebhuyyasikā sammukhāvinayassa tabbhāgiyā, sativinayassa amūḷhavinayassa paṭiññātakaraṇassa tassapāpiyasikāya tiṇavatthārakassa aññabhāgiyā.
148忆念调伏是现前调伏的同分，是不痴调伏、自认罪、所推罪、如草覆地、多数决的异分。
Sativinayo sammukhāvinayassa tabbhāgiyo, amūḷhavinayassa paṭiññātakaraṇassa tassapāpiyasikāya tiṇavatthārakassa yebhuyyasikāya aññabhāgiyo.
149不痴调伏是现前调伏的同分，是自认罪、所推罪、如草覆地、多数决、忆念调伏的异分。
Amūḷhavinayo sammukhāvinayassa tabbhāgiyo, paṭiññātakaraṇassa tassapāpiyasikāya tiṇavatthārakassa yebhuyyasikāya sativinayassa aññabhāgiyo.
150自认罪是现前调伏的同分，是所推罪、如草覆地、多数决、忆念调伏、不痴调伏的异分。
Paṭiññātakaraṇaṃ sammukhāvinayassa tabbhāgiyaṃ, tassapāpiyasikāya tiṇavatthārakassa yebhuyyasikāya sativinayassa amūḷhavinayassa aññabhāgiyaṃ.
151所推罪是现前调伏的同分，是如草覆地、多数决、忆念调伏、不痴调伏、自认罪的异分。
Tassapāpiyasikā sammukhāvinayassa tabbhāgiyā, tiṇavatthārakassa yebhuyyasikāya sativinayassa amūḷhavinayassa paṭiññātakaraṇassa aññabhāgiyā.
152如草覆地是现前调伏的同分，是多数决、忆念调伏、不痴调伏、自认罪、所推罪的异分。如此，某些止灭法是止灭法的同分；如此，某些止灭法是止灭法的异分。
Tiṇavatthārako sammukhāvinayassa tabbhāgiyo, yebhuyyasikāya sativinayassa amūḷhavinayassa paṭiññātakaraṇassa tassapāpiyasikāya aññabhāgiyo. Evaṃ siyā samathā samathassa tabbhāgiyā, evaṃ siyā samathā samathassa aññabhāgiyā.
179止争论对止争论同分品完，第十
Samathā samathassa tabbhāgiyavāro niṭṭhito dasamo.
18011. 止争论现前调伏品
11. Samathasammukhāvinayavāro
301止灭是现前调伏，现前调伏是止灭吗？止灭是多数决，多数决是止灭吗？止灭是忆念调伏，忆念调伏是止灭吗？止灭是不痴调伏，不痴调伏是止灭吗？止灭是自认罪，自认罪是止灭吗？止灭是重罚恶人，重罚恶人是止灭吗？止灭是如草覆地，如草覆地是止灭吗？
Samatho sammukhāvinayo, sammukhāvinayo samatho? Samatho yebhuyyasikā, yebhuyyasikā samatho? Samatho sativinayo , sativinayo samatho? Samatho amūḷhavinayo, amūḷhavinayo samatho? Samatho paṭiññātakaraṇaṃ, paṭiññātakaraṇaṃ samatho? Samatho tassapāpiyasikā, tassapāpiyasikā samatho? Samatho tiṇavatthārako, tiṇavatthārako samatho?
154多数决、忆念调伏、不痴调伏、自认罪、重罚恶人、如草覆地——这些是止灭，是止灭，但不是现前调伏。现前调伏既是止灭，也是现前调伏。
Yebhuyyasikā sativinayo amūḷhavinayo paṭiññātakaraṇaṃ tassapāpiyasikā tiṇavatthārako – ime samathā samathā, no sammukhāvinayo. Sammukhāvinayo samatho ceva sammukhāvinayo ca.
155忆念调伏、不痴调伏、自认罪、重罚恶人、如草覆地、现前调伏——这些是止灭，是止灭，但不是多数决。多数决既是止灭，也是多数决。
Sativinayo amūḷhavinayo paṭiññātakaraṇaṃ tassapāpiyasikā tiṇavatthārako sammukhāvinayo – ime samathā samathā, no yebhuyyasikā. Yebhuyyasikā samatho ceva yebhuyyasikā ca.
156不痴调伏、自认罪、重罚恶人、如草覆地、现前调伏、多数决——这些是止灭，是止灭，但不是忆念调伏。忆念调伏既是止灭，也是忆念调伏。
Amūḷhavinayo paṭiññātakaraṇaṃ tassapāpiyasikā tiṇavatthārako sammukhāvinayo yebhuyyasikā – ime samathā samathā, no sativinayo. Sativinayo samatho ceva sativinayo ca.
157自认罪、重罚恶人、如草覆地、现前调伏、多数决、忆念调伏——这些是止灭，是止灭，但不是不痴调伏。不痴调伏既是止灭，也是不痴调伏。
Paṭiññātakaraṇaṃ tassapāpiyasikā tiṇavatthārako sammukhāvinayo yebhuyyasikā sativinayo – ime samathā samathā, no amūḷhavinayo. Amūḷhavinayo samatho ceva amūḷhavinayo ca.
158重罚恶人、如草覆地、现前调伏、多数决、忆念调伏、不痴调伏——这些是止灭，是止灭，但不是自认罪。自认罪既是止灭，也是自认罪。
Tassapāpiyasikā tiṇavatthārako sammukhāvinayo yebhuyyasikā sativinayo amūḷhavinayo – ime samathā samathā, no paṭiññātakaraṇaṃ. Paṭiññātakaraṇaṃ samatho ceva paṭiññātakaraṇañca.
159如草覆地、现前调伏、多数决、忆念调伏、不痴调伏、自认罪——这些是止灭，是止灭，但不是重罚恶人。重罚恶人既是止灭，也是重罚恶人。
Tiṇavatthārako sammukhāvinayo yebhuyyasikā sativinayo amūḷhavinayo paṭiññātakaraṇaṃ – ime samathā samathā, no tassapāpiyasikā. Tassapāpiyasikā samatho ceva tassapāpiyasikā ca.
160现前调伏、多数决、忆念调伏、不痴调伏、自认罪、重罚恶人——这些是止灭，是止灭，但不是如草覆地。如草覆地既是止灭，也是如草覆地。
Sammukhāvinayo yebhuyyasikā sativinayo amūḷhavinayo paṭiññātakaraṇaṃ tassapāpiyasikā – ime samathā samathā, no tiṇavatthārako. Tiṇavatthārako samatho ceva tiṇavatthārako ca.
189止争论现前调伏品完，第十一
Samathasammukhāvinayavāro niṭṭhito ekādasamo.
19012. 调伏品
12. Vinayavāro
302调伏是现前调伏，现前调伏是调伏吗？调伏是多数决，多数决是调伏吗？调伏是忆念调伏，忆念调伏是调伏吗？调伏是不痴调伏，不痴调伏是调伏吗？调伏是自认罪，自认罪是调伏吗？调伏是彼罪更重者，彼罪更重者是调伏吗？调伏是如草覆地，如草覆地是调伏吗？
Vinayo sammukhāvinayo, sammukhāvinayo vinayo? Vinayo yebhuyyasikā, yebhuyyasikā vinayo? Vinayo sativinayo, sativinayo vinayo? Vinayo amūḷhavinayo, amūḷhavinayo vinayo? Vinayo paṭiññātakaraṇaṃ, paṭiññātakaraṇaṃ vinayo? Vinayo tassapāpiyasikā, tassapāpiyasikā vinayo? Vinayo tiṇavatthārako, tiṇavatthārako vinayo?
162调伏可能是现前调伏，也可能不是现前调伏。现前调伏既是调伏，也是现前调伏。
Vinayo siyā sammukhāvinayo siyā na sammukhāvinayo. Sammukhāvinayo vinayo ceva sammukhāvinayo ca.
163调伏可能是多数决，也可能不是多数决。多数决既是调伏，也是多数决。
Vinayo siyā yebhuyyasikā, siyā na yebhuyyasikā. Yebhuyyasikā vinayo ceva yebhuyyasikā ca.
164调伏可能是忆念调伏，也可能不是忆念调伏。忆念调伏既是调伏，也是忆念调伏。
Vinayo siyā sativinayo, siyā na sativinayo. Sativinayo vinayo ceva sativinayo ca.
165调伏可能是不痴调伏，也可能不是不痴调伏。不痴调伏既是调伏，也是不痴调伏。
Vinayo siyā amūḷhavinayo, siyā na amūḷhavinayo. Amūḷhavinayo vinayo ceva amūḷhavinayo ca .
166调伏可能是自认罪，也可能不是自认罪。自认罪既是调伏，也是自认罪。
Vinayo siyā paṭiññātakaraṇaṃ, siyā na paṭiññātakaraṇaṃ. Paṭiññātakaraṇaṃ vinayo ceva paṭiññātakaraṇañca.
167调伏可能是彼罪更重者，也可能不是彼罪更重者。彼罪更重者既是调伏，也是彼罪更重者。
Vinayo siyā tassapāpiyasikā, siyā na tassapāpiyasikā. Tassapāpiyasikā vinayo ceva tassapāpiyasikā ca.
168调伏可能是如草覆地，也可能不是如草覆地。如草覆地既是调伏，也是如草覆地。
Vinayo siyā tiṇavatthārako, siyā na tiṇavatthārako. Tiṇavatthārako vinayo ceva tiṇavatthārako ca.
199调伏品完，第十二
Vinayavāro niṭṭhito dvādasamo.
20013. 善品
13. Kusalavāro
303现前调伏是善、不善还是无记？多数决调伏是善、不善还是无记？忆念调伏是善、不善还是无记？不痴调伏是善、不善还是无记？自认罪是善、不善还是无记？觅罪相调伏是善、不善还是无记？如草覆地是善、不善还是无记？
Sammukhāvinayo kusalo akusalo abyākato? Yebhuyyasikā kusalā akusalā abyākatā? Sativinayo kusalo akusalo abyākato? Amūḷhavinayo kusalo akusalo abyākato? Paṭiññātakaraṇaṃ kusalaṃ akusalaṃ abyākataṃ? Tassapāpiyasikā kusalā akusalā abyākatā? Tiṇavatthārako kusalo akusalo abyākato?
170现前调伏可能是善，也可能是无记。不存在不善的现前调伏。
Sammukhāvinayo siyā kusalo, siyā abyākato. Natthi sammukhāvinayo akusalo.
171多数决调伏可能是善，可能是不善，也可能是无记。
Yebhuyyasikā siyā kusalā, siyā akusalā, siyā abyākatā.
172忆念调伏可能是善，可能是不善，也可能是无记。
Sativinayo siyā kusalo, siyā akusalo, siyā abyākato.
173不痴调伏可能是善，可能是不善，也可能是无记。
Amūḷhavinayo siyā kusalo, siyā akusalo, siyā abyākato.
174自认罪可能是善，可能是不善，也可能是无记。
Paṭiññātakaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.
175觅罪相调伏可能是善，可能是不善，也可能是无记。
Tassapāpiyasikā siyā kusalā, siyā akusalā siyā abyākatā.
176如草覆地可能是善，可能是不善，也可能是无记。
Tiṇavatthārako siyā kusalo, siyā akusalo, siyā abyākato.
177争论事可以是善的、不善的，也可以是无记的。非难事可以是善的、不善的，也可以是无记的。罪过事可以是善的、不善的，也可以是无记的。事务事可以是善的、不善的，也可以是无记的。
Vivādādhikaraṇaṃ kusalaṃ akusalaṃ abyākataṃ. Anuvādādhikaraṇaṃ kusalaṃ akusalaṃ abyākataṃ. Āpattādhikaraṇaṃ kusalaṃ akusalaṃ abyākataṃ. Kiccādhikaraṇaṃ kusalaṃ akusalaṃ abyākataṃ.
178争论事，有时是善的，有时是不善的，有时是无记的。
Vivādādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.
179非难事，有时是善的，有时是不善的，有时是无记的。
Anuvādādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.
180罪过事，有时是不善的，有时是无记的。不存在善的罪过事。
Āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ. Natthi āpattādhikaraṇaṃ kusalaṃ.
181事务事，有时是善的，有时是不善的，有时是无记的。
Kiccādhikaraṇaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.
214善品完，第十三
Kusalavāro niṭṭhito terasamo.
21514. 何处品、问品
14. Yatthavāro, pucchāvāro
304在运用多数决的地方，也就运用了现前调伏；在运用现前调伏的地方，也就运用了多数决。在那些地方，不运用忆念调伏，不运用不痴乱调伏，不运用自认罪，不运用依其恶行，不运用如草覆地。
Yattha yebhuyyasikā labbhati, tattha sammukhāvinayo labbhati; yattha sammukhāvinayo labbhati, tattha yebhuyyasikā labbhati. Na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati.
183在运用忆念调伏的地方，也就运用了现前调伏；在运用现前调伏的地方，也就运用了忆念调伏。在那些地方，不运用不痴乱调伏，不运用自认罪，不运用依其恶行，不运用如草覆地，不运用多数决。
Yattha sativinayo labbhati, tattha sammukhāvinayo labbhati; yattha sammukhāvinayo labbhati, tattha sativinayo labbhati. Na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati.
184在运用不痴乱调伏的地方，也就运用了现前调伏；在运用现前调伏的地方，也就运用了不痴乱调伏。在那些地方，不运用自认罪，不运用依其恶行，不运用如草覆地，不运用多数决，不运用忆念调伏。
Yattha amūḷhavinayo labbhati, tattha sammukhāvinayo labbhati; yattha sammukhāvinayo labbhati, tattha amūḷhavinayo labbhati. Na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati.
185凡是有自认罪程序可用的地方，那里就有现前调伏可用；凡是有现前调伏可用的地方，那里就有自认罪程序可用。在那种情况下，恶人加重罚的程序不可用，如草覆地的程序不可用，多数决的程序不可用，忆念调伏的程序不可用，不痴调伏的程序不可用。
Yattha paṭiññātakaraṇaṃ labbhati, tattha sammukhāvinayo labbhati; yattha sammukhāvinayo labbhati, tattha paṭiññātakaraṇaṃ labbhati. Na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati.
186凡是有恶人加重罚程序可用的地方，那里就有现前调伏可用；凡是有现前调伏可用的地方，那里就有恶人加重罚程序可用。在那种情况下，如草覆地的程序不可用，多数决的程序不可用，忆念调伏的程序不可用，不痴调伏的程序不可用，自认罪程序不可用。
Yattha tassapāpiyasikā labbhati, tattha sammukhāvinayo labbhati; yattha sammukhāvinayo labbhati, tattha tassapāpiyasikā labbhati. Na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati.
187凡是有如草覆地程序可用的地方，那里就有现前调伏可用；凡是有现前调伏可用的地方，那里就有如草覆地程序可用。在那种情况下，多数决的程序不可用，忆念调伏的程序不可用，不痴调伏的程序不可用，自认罪程序不可用，恶人加重罚的程序不可用。
Yattha tiṇavatthārako labbhati, tattha sammukhāvinayo labbhati; yattha sammukhāvinayo labbhati, tattha tiṇavatthārako labbhati. Na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati.
188凡是有多数决程序可用的地方，那里就有现前调伏可用；凡是有现前调伏可用的地方，那里就有多数决程序可用。在那种情况下，忆念调伏不可用，不痴调伏不可用，自认罪程序不可用，恶人加重罚的程序不可用，如草覆地的程序不可用。
Yattha yebhuyyasikā tattha sammukhāvinayo; yattha sammukhāvinayo tattha yebhuyyasikā. Na tattha sativinayo, na tattha amūḷhavinayo, na tattha paṭiññātakaraṇaṃ, na tattha tassapāpiyasikā, na tattha tiṇavatthārako.
189凡是有忆念调伏可用的地方，那里就有现前调伏可用；凡是有现前调伏可用的地方，那里就有忆念调伏可用。在那种情况下，不痴调伏不可用，自认罪程序不可用，恶人加重罚的程序不可用，如草覆地的程序不可用，多数决的程序不可用。作了现前调伏之后，根本……（省略）。
Yattha sativinayo tattha sammukhāvinayo; yattha sammukhāvinayo tattha sativinayo. Na tattha amūḷhavinayo, na tattha paṭiññātakaraṇaṃ, na tattha tassapāpiyasikā, na tattha tiṇavatthārako, na tattha yebhuyyasikā. Sammukhāvinayaṃ kātuna mūlaṃ…pe….
190凡是有如草覆地程序可用的地方，那里就有现前调伏可用；凡是有现前调伏可用的地方，那里就有如草覆地程序可用。在那种情况下，多数决的程序不可用，忆念调伏不可用，不痴调伏不可用，自认罪程序不可用，恶人加重罚的程序不可用。
Yattha tiṇavatthārako tattha sammukhāvinayo; yattha sammukhāvinayo tattha tiṇavatthārako. Na tattha yebhuyyasikā, na tattha sativinayo, na tattha amūḷhavinayo, na tattha paṭiññātakaraṇaṃ, na tattha tassapāpiyasikā.
225轮中略
Cakkapeyyālaṃ.
226何处品完，第十四
Yatthavāro niṭṭhito cuddasamo.
22715. 止争论品、解答品
15. Samathavāro, vissajjanāvāro
305当某个时候，一件事通过现前调伏和多数决程序而平息，凡是有多数决程序可用的地方，那里就有现前调伏可用；凡是有现前调伏可用的地方，那里就有多数决程序可用。在那种情况下，忆念调伏不可用，不痴调伏不可用，自认罪程序不可用，恶人加重罚的程序不可用，如草覆地的程序不可用。
Yasmiṃ samaye sammukhāvinayena ca yebhuyyasikāya ca adhikaraṇaṃ vūpasammati, yattha yebhuyyasikā labbhati tattha sammukhāvinayo labbhati, yattha sammukhāvinayo labbhati tattha yebhuyyasikā labbhati. Na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati.
192当某个时候，一件事通过现前调伏和忆念调伏程序而平息，凡是有忆念调伏可用的地方，那里就有现前调伏可用；凡是有现前调伏可用的地方，那里就有忆念调伏可用。在那种情况下，不痴调伏不可用，自认罪程序不可用，恶人加重罚的程序不可用，如草覆地的程序不可用，多数决的程序不可用。
Yasmiṃ samaye sammukhāvinayena ca sativinayena ca adhikaraṇaṃ vūpasammati, yattha sativinayo labbhati tattha sammukhāvinayo labbhati, yattha sammukhāvinayo labbhati tattha sativinayo labbhati. Na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati.
193当以现前调伏与不痴调伏平息诤事时，在不痴调伏得以适用的情形中，现前调伏也得以适用；在现前调伏得以适用的情形中，不痴调伏也得以适用。在那里，自认罪不会得以适用；在那里，恶作罚治不会得以适用；在那里，如草覆地不会得以适用；在那里，多数决不会得以适用；在那里，忆念调伏不会得以适用。
Yasmiṃ samaye sammukhāvinayena ca amūḷhavinayena ca adhikaraṇaṃ vūpasammati, yattha amūḷhavinayo labbhati tattha sammukhāvinayo labbhati, yattha sammukhāvinayo labbhati tattha amūḷhavinayo labbhati. Na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati.
194当以现前调伏与自认罪平息诤事时，在自认罪得以适用的情形中，现前调伏也得以适用；在现前调伏得以适用的情形中，自认罪也得以适用。在那里，恶作罚治不会得以适用；在那里，如草覆地不会得以适用；在那里，多数决不会得以适用；在那里，忆念调伏不会得以适用；在那里，不痴调伏不会得以适用。
Yasmiṃ samaye sammukhāvinayena ca paṭiññātakaraṇena ca adhikaraṇaṃ vūpasammati, yattha paṭiññātakaraṇaṃ labbhati tattha sammukhāvinayo labbhati, yattha sammukhāvinayo labbhati tattha paṭiññātakaraṇaṃ labbhati. Na tattha tassapāpiyasikā labbhati, na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati.
195当以现前调伏与恶作罚治平息诤事时，在恶作罚治得以适用的情形中，现前调伏也得以适用；在现前调伏得以适用的情形中，恶作罚治也得以适用。在那里，如草覆地不会得以适用；在那里，多数决不会得以适用；在那里，忆念调伏不会得以适用；在那里，不痴调伏不会得以适用；在那里，自认罪不会得以适用。
Yasmiṃ samaye sammukhāvinayena ca tassapāpiyasikāya ca adhikaraṇaṃ vūpasammati, yattha tassapāpiyasikā labbhati tattha sammukhāvinayo labbhati, yattha sammukhāvinayo labbhati tattha tassapāpiyasikā labbhati. Na tattha tiṇavatthārako labbhati, na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati.
196当以现前调伏与如草覆地平息诤事时，在如草覆地得以适用的情形中，现前调伏也得以适用；在现前调伏得以适用的情形中，如草覆地也得以适用。在那里，多数决不会得以适用；在那里，忆念调伏不会得以适用；在那里，不痴调伏不会得以适用；在那里，自认罪不会得以适用；在那里，恶作罚治不会得以适用。
Yasmiṃ samaye sammukhāvinayena ca tiṇavatthārakena ca adhikaraṇaṃ vūpasammati, yattha tiṇavatthārako labbhati tattha sammukhāvinayo labbhati, yattha sammukhāvinayo labbhati tattha tiṇavatthārako labbhati. Na tattha yebhuyyasikā labbhati, na tattha sativinayo labbhati, na tattha amūḷhavinayo labbhati, na tattha paṭiññātakaraṇaṃ labbhati, na tattha tassapāpiyasikā labbhati.
234止争论品完，第十五
Samathavāro niṭṭhito pannarasamo.
23516. 混合品
16. Saṃsaṭṭhavāro
306那些称为'诤事'或'止灭法'的法，是混杂的，还是不混杂的？还有，是否可能将这些法一一剥离开来，以显示其差异呢？
Adhikaraṇanti vā samathāti vā ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā? Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetunti?
198那些称为'诤事'或'止灭法'的法是不混杂的，不是混杂的。而且，是能够将这些法一一剥离开来，以显示其差异的。对于那个说法，应当回答：'不可这样说。'那些称为'诤事'或'止灭法'的法是混杂的，不是不混杂的。而且，不可能将这些法一一剥离开来，以显示其差异。这是什么原因呢？世尊不是说过吗：'诸比丘，有此四种诤事，七种止灭法。诤事由止灭法而平息，止灭法为诤事而平息。像这样，这些法是混杂的，不是不混杂的；而且不可能将这些法一一剥离开来，以显示其差异。'
Adhikaraṇanti vā samathāti vā ime dhammā visaṃsaṭṭhā, no saṃsaṭṭhā. Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetunti. So – ‘‘mā heva’’ntissa vacanīyo. Adhikaraṇanti vā samathāti vā ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. No ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ. Taṃ kissa hetu? Nanu vuttaṃ bhagavatā – ‘‘cattārimāni, bhikkhave, adhikaraṇāni, satta samathā. Adhikaraṇā samathehi sammanti, samathā adhikaraṇehi sammanti. Evaṃ, ime dhammā saṃsaṭṭhā no visaṃsaṭṭhā; no ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetu’’nti.
238混合品完，第十六
Saṃsaṭṭhavāro niṭṭhito soḷasamo.
23917. 一致品
17. Sammativāro
307争论事以多少种止灭法平息？非难事以多少种止灭法平息？罪过事以多少种止灭法平息？事务事以多少种止灭法平息？
Vivādādhikaraṇaṃ katihi samathehi sammati? Anuvādādhikaraṇaṃ katihi samathehi sammati? Āpattādhikaraṇaṃ katihi samathehi sammati? Kiccādhikaraṇaṃ katihi samathehi sammati?
200争论事以两种止灭法平息——以现前调伏及多数决。
Vivādādhikaraṇaṃ dvīhi samathehi sammati – sammukhāvinayena ca yebhuyyasikāya ca.
201非难事通过四种止灭法得以平息：现前调伏、忆念调伏、不痴调伏及觅罪相。
Anuvādādhikaraṇaṃ catūhi samathehi sammati – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.
202罪过事通过三种止灭法得以平息：现前调伏、自认罪及如草覆地。
Āpattādhikaraṇaṃ tīhi samathehi sammati – sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca.
203事务事通过一种止灭法得以平息：现前调伏。
Kiccādhikaraṇaṃ ekena samathena sammati – sammukhāvinayena.
204争论事和非难事，通过多少种止灭法得以平息？争论事和非难事通过五种止灭法得以平息：现前调伏、多数决、忆念调伏、不痴调伏及觅罪相。
Vivādādhikaraṇañca anuvādādhikaraṇañca katihi samathehi sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca pañcahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.
205争论事和罪过事，通过多少种止灭法得以平息？争论事和罪过事通过四种止灭法得以平息：现前调伏、多数决、自认罪及如草覆地。
Vivādādhikaraṇañca āpattādhikaraṇañca katihi samathehi sammanti? Vivādādhikaraṇañca āpattādhikaraṇañca catūhi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca paṭiññātakaraṇena ca tiṇavatthārakena ca.
206争论事和事务事，通过多少种止灭法得以平息？争论事和事务事通过两种止灭法得以平息：现前调伏和多数决。
Vivādādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Vivādādhikaraṇañca kiccādhikaraṇañca dvīhi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca.
207非难事和罪过事，通过多少种止灭法得以平息？非难事和罪过事通过六种止灭法得以平息：现前调伏、忆念调伏、不痴调伏、自认罪、觅罪相及如草覆地。
Anuvādādhikaraṇañca āpattādhikaraṇañca katihi samathehi sammanti? Anuvādādhikaraṇañca āpattādhikaraṇañca chahi samathehi sammanti – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.
208非难事和事务事，通过多少种止灭法得以平息？非难事和事务事通过四种止灭法得以平息：现前调伏、忆念调伏、不痴调伏及觅罪相。
Anuvādādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Anuvādādhikaraṇañca kiccādhikaraṇañca catūhi samathehi sammanti – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.
209罪过事与事务事，依几种止灭法而平息呢？罪过事与事务事，依三种止灭法而平息——现前调伏律、自认罪法、如草覆地法。
Āpattādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Āpattādhikaraṇañca kiccādhikaraṇañca tīhi samathehi sammanti – sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca.
210争论事、非难事与罪过事，依几种止灭法而平息呢？争论事、非难事与罪过事，依七种止灭法而平息——现前调伏律、多数决法、忆念调伏律、不痴调伏律、自认罪法、彼于此罪更重法、如草覆地法。
Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca katihi samathehi sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca sattahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.
211争论事、非难事与事务事，依几种止灭法而平息呢？争论事、非难事与事务事，依五种止灭法而平息——现前调伏律、多数决法、忆念调伏律、不痴调伏律、彼于此罪更重法。
Vivādādhikaraṇañca anuvādādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca kiccādhikaraṇañca pañcahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.
212非难事、罪过事与事务事，依几种止灭法而平息呢？非难事、罪过事与事务事，依六种止灭法而平息——现前调伏律、忆念调伏律、不痴调伏律、自认罪法、彼于此罪更重法、如草覆地法。
Anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca chahi samathehi sammanti – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.
213争论事、非难事、罪过事与事务事，依几种止灭法而平息呢？争论事、非难事、罪过事与事务事，依七种止灭法而平息——现前调伏律、多数决法、忆念调伏律、不痴调伏律、自认罪法、彼于此罪更重法、如草覆地法。
Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca sattahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.
255一致品完，第十七
Sammativāro niṭṭhito sattarasamo.
25618. 一致与不一致品
18. Sammanti na sammantivāro
308争论事依几种止灭法而平息？依几种止灭法而不平息？非难事依几种止灭法而平息？依几种止灭法而不平息？罪过事依几种止灭法而平息？依几种止灭法而不平息？事务事依几种止灭法而平息？依几种止灭法而不平息？
Vivādādhikaraṇaṃ katihi samathehi sammati, katihi samathehi na sammati? Anuvādādhikaraṇaṃ katihi samathehi sammati, katihi samathehi na sammati? Āpattādhikaraṇaṃ katihi samathehi sammati, katihi samathehi na sammati? Kiccādhikaraṇaṃ katihi samathehi sammati, katihi samathehi na sammati?
215争论事依两种止灭法而平息——现前调伏律与多数决法。依五种止灭法而不平息——忆念调伏律、不痴调伏律、自认罪法、彼于此罪更重法、如草覆地法。
Vivādādhikaraṇaṃ dvīhi samathehi sammati – sammukhāvinayena ca yebhuyyasikāya ca. Pañcahi samathehi na sammati – sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.
216非难事依四种止灭法而平息——现前调伏律、忆念调伏律、不痴调伏律、彼于此罪更重法。依三种止灭法而不平息——多数决法、自认罪法、如草覆地法。
Anuvādādhikaraṇaṃ catūhi samathehi sammati – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Tīhi samathehi na sammati – yebhuyyasikāya ca paṭiññātakaraṇena ca tiṇavatthārakena ca.
217罪过事通过三种止灭法而被平息——以现前调伏、以自认罪、以及以如草覆地。它不能通过四种止灭法而被平息——以多数决、以忆念调伏、以不痴调伏、以彼于此罪更重法。
Āpattādhikaraṇaṃ tīhi samathehi sammati – sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca. Catūhi samathehi na sammati – yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.
218事务事通过一种止灭法而被平息——以现前调伏。它不能通过六种止灭法而被平息——以多数决、以忆念调伏、以不痴调伏、以自认罪、以彼于此罪更重法、以如草覆地。
Kiccādhikaraṇaṃ ekena samathena sammati – sammukhāvinayena. Chahi samathehi na sammati – yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.
219争论事与非难事，通过几种止灭法而被平息？通过几种止灭法而不能被平息？争论事与非难事，通过五种止灭法而被平息——以现前调伏、以多数决、以忆念调伏、以不痴调伏、以彼于此罪更重法。它不能通过一种止灭法而被平息——以如草覆地。
Vivādādhikaraṇañca anuvādādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca pañcahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Dvīhi samathehi na sammanti – paṭiññātakaraṇena ca tiṇavatthārakena ca.
220争论事与罪过事，通过几种止灭法而被平息？通过几种止灭法而不能被平息？争论事与罪过事，通过四种止灭法而被平息——以现前调伏、以多数决、以自认罪、以如草覆地。它们不能通过三种止灭法而被平息——以忆念调伏、以不痴调伏、以恶见调伏。
Vivādādhikaraṇañca āpattādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Vivādādhikaraṇañca āpattādhikaraṇañca catūhi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca paṭiññātakaraṇena ca tiṇavatthārakena ca. Tīhi samathehi na sammanti – sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.
221争论事与事务事，通过几种止灭法而被平息？通过几种止灭法而不能被平息？争论事与事务事，通过两种止灭法而被平息——以现前调伏和以多数决。它们不能通过五种止灭法而被平息——以忆念调伏、以不痴调伏、以自认罪、以恶见调伏、以如草覆地。
Vivādādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Vivādādhikaraṇañca kiccādhikaraṇañca dvīhi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca. Pañcahi samathehi na sammanti – sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.
222非难事与罪过事，通过几种止灭法而被平息？通过几种止灭法而不能被平息？非难事与罪过事，通过六种止灭法而被平息——以现前调伏、以忆念调伏、以不痴调伏、以自认罪、以恶见调伏、以如草覆地。它们不能通过一种止灭法而被平息——以多数决。
Anuvādādhikaraṇañca āpattādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Anuvādādhikaraṇañca āpattādhikaraṇañca chahi samathehi sammanti – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca. Ekena samathena na sammanti – yebhuyyasikāya.
223非难事与事务事，通过几种止灭法而被平息？通过几种止灭法而不能被平息？非难事与事务事，通过四种止灭法而被平息——以现前调伏、以忆念调伏、以不痴调伏、以恶见调伏。它们不能通过三种止灭法而被平息——以多数决、以自认罪、以如草覆地。
Anuvādādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Anuvādādhikaraṇañca kiccādhikaraṇañca catūhi samathehi sammanti – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikā ca. Tīhi samathehi na sammanti – yebhuyyasikāya ca paṭiññātakaraṇena ca tiṇavatthārakena ca.
224罪过事与事务事，通过几种止灭法而被平息？通过几种止灭法而不能被平息？罪过事与事务事，通过三种止灭法而被平息——以现前调伏、以自认罪、以如草覆地。它们不能通过四种止灭法而被平息——以多数决、以忆念调伏、以不痴调伏、以恶见调伏。
Āpattādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Āpattādhikaraṇañca kiccādhikaraṇañca tīhi samathehi sammanti – sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca . Catūhi samathehi na sammanti – yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.
225争论事、非难事和罪过事，通过几种止灭法来平息？通过几种止灭法不平息？争论事、非难事和罪过事，通过七种止灭法来平息——也就是：现前调伏、多数决、忆念调伏、不痴调伏、自认罪、坏德调伏，以及如草覆地。
Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca sattahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.
226争论事、非难事和事务事，通过几种止灭法来平息？通过几种止灭法不平息？争论事、非难事和事务事，通过五种止灭法来平息——也就是：现前调伏、多数决、忆念调伏、不痴调伏，以及坏德调伏。有两种止灭法它们不平息——也就是：自认罪和如草覆地。
Vivādādhikaraṇañca anuvādādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca kiccādhikaraṇañca pañcahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Dvīhi samathehi na sammanti – paṭiññātakaraṇena ca tiṇavatthārakena ca.
227非难事、罪过事和事务事，通过几种止灭法来平息？通过几种止灭法不平息？非难事、罪过事和事务事，通过六种止灭法来平息——也就是：现前调伏、忆念调伏、不痴调伏、自认罪、坏德调伏，以及如草覆地。有一种止灭法它们不平息——也就是：多数决。
Anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca chahi samathehi sammanti – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca. Ekena samathena na sammanti – yebhuyyasikāya.
228争论事、非难事、罪过事和事务事，通过几种止灭法来平息？通过几种止灭法不平息？争论事、非难事、罪过事和事务事，通过七种止灭法来平息——也就是：现前调伏、多数决、忆念调伏、不痴调伏、自认罪、坏德调伏，以及如草覆地。
Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca katihi samathehi sammanti? Katihi samathehi na sammanti? Vivādādhikaraṇañca anuvādādhikaraṇañca āpattādhikaraṇañca kiccādhikaraṇañca sattahi samathehi sammanti – sammukhāvinayena ca yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca.
272一致与不一致品完，第十八
Sammanti na sammantivāro niṭṭhito aṭṭhārasamo.
27319. 止争论争论事品
19. Samathādhikaraṇavāro
309止灭法是通过止灭法来平息的吗？止灭法是通过纠纷事来平息的吗？纠纷事是通过止灭法来平息的吗？纠纷事是通过纠纷事来平息的吗？
Samathā samathehi sammanti? Samathā adhikaraṇehi sammanti? Adhikaraṇā samathehi sammanti? Adhikaraṇā adhikaraṇehi sammanti?
230有时候，止灭法通过止灭法来平息；有时候，止灭法不通过止灭法来平息。有时候，止灭法通过纠纷事来平息；有时候，止灭法不通过纠纷事来平息。有时候，纠纷事通过止灭法来平息；有时候，纠纷事不通过止灭法来平息。有时候，纠纷事通过纠纷事来平息；有时候，纠纷事不通过纠纷事来平息。
Siyā samathā samathehi sammanti, siyā samathā samathehi na sammanti. Siyā samathā adhikaraṇehi sammanti, siyā samathā adhikaraṇehi na sammanti. Siyā adhikaraṇā samathehi sammanti, siyā adhikaraṇā samathehi na sammanti. Siyā adhikaraṇā adhikaraṇehi sammanti, siyā adhikaraṇā adhikaraṇehi na sammanti.
310在什么情况下，止灭法通过止灭法来平息？在什么情况下，止灭法不通过止灭法来平息？多数决，通过现前调伏来平息。它不通过忆念调伏来平息，不通过不痴调伏来平息，不通过自认罪来平息，不通过坏德调伏来平息，不通过如草覆地来平息。
Kathaṃ siyā samathā samathehi sammanti, kathaṃ siyā samathā samathehi na sammanti? Yebhuyyasikā sammukhāvinayena sammati; sativinayena na sammati, amūḷhavinayena na sammati, paṭiññātakaraṇena na sammati, tassapāpiyasikāya na sammati, tiṇavatthārakena na sammati.
232忆念调伏，通过现前调伏来平息。它不通过不痴调伏来平息，不通过自认罪来平息，不通过坏德调伏来平息，不通过如草覆地来平息，不通过多数决来平息。
Sativinayo sammukhāvinayena sammati; amūḷhavinayena na sammati, paṭiññātakaraṇena na sammāti, tassapāpiyasikāya na sammati, tiṇavatthārakena na sammati, yebhuyyasikāya na sammati.
233不痴调伏以现前调伏而平息；不以自认罪而平息，不以恶见求忏悔而平息，不以如草覆地而平息，不以多数决而平息，不以忆念调伏而平息。
Amūḷhavinayo sammukhāvinayena sammati; paṭiññātakaraṇena na sammati, tassapāpiyasikāya na sammati, tiṇavatthārakena na sammati, yebhuyyasikāya na sammati, sativinayena na sammati.
234自认罪以现前调伏而平息；不以恶见求忏悔而平息，不以如草覆地而平息，不以多数决而平息，不以忆念调伏而平息，不以不痴调伏而平息。
Paṭiññātakaraṇaṃ sammukhāvinayena sammati; tassapāpiyasikāya na sammati, tiṇavatthārakena na sammati, yebhuyyasikāya na sammati, sativinayena na sammati, amūḷhavinayena na sammati.
235恶见求忏悔适合以现前调伏来平息；不适合以如草覆地来平息，不适合以多数决来平息，不适合以忆念调伏来平息，不适合以不痴狂调伏来平息，不适合以自认罪来平息。
Tassapāpiyasikā sammukhāvinayena sammati; tiṇavatthārakena na sammati, yebhuyyasikāya na sammati, sativinayena na sammati, amūḷhavinayena na sammati, paṭiññātakaraṇena na sammati.
236如草覆地适合以现前调伏来平息；不适合以多数决来平息，不适合以忆念调伏来平息，不适合以不痴狂调伏来平息，不适合以自认罪来平息，不适合以恶见求忏悔来平息。这些止灭法就是以这样的方式，被另一些止灭法所平息。这些止灭法就是以这样的方式，不被另一些止灭法所平息。
Tiṇavatthārako sammukhāvinayena sammati; yebhuyyasikāya na sammati, sativinayena na sammati, amūḷhavinayena na sammati, paṭiññātakaraṇena na sammati, tassapāpiyasikāya na sammati. Evaṃ siyā samathā samathehi sammanti. Evaṃ siyā samathā samathehi na sammanti.
311止灭法以怎样的方式，依那些争论事而平息？止灭法又以怎样的方式，不依那些争论事而平息？现前调伏不依争论事而平息，不依非难事而平息，不依罪过事而平息；依事务事而平息。
Kathaṃ siyā samathā adhikaraṇehi sammanti, kathaṃ siyā samathā adhikaraṇehi na sammanti? Sammukhāvinayo vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.
238多数决不依争论事而平息，不依非难事而平息，不依罪过事而平息；依事务事而平息。
Yebhuyyasikā vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.
239忆念调伏不适合平息争论事，不适合平息非难事，不适合平息罪过事；它适合平息事务事。
Sativinayo vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.
240不痴狂调伏不适合平息争论事，不适合平息非难事，不适合平息罪过事；它适合平息事务事。
Amūḷhavinayo vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.
241自认罪调伏，它不能凭争论事而成立，不能凭非难事而成立，不能凭罪过事而成立；它能凭事务事而成立。
Paṭiññātakaraṇaṃ vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.
242恶性重罚调伏，它不能凭争论事而成立，不能凭非难事而成立，不能凭罪过事而成立；它能凭事务事而成立。
Tassapāpiyasikā vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.
243如草覆地调伏，它不能凭争论事而成立，不能凭非难事而成立，不能凭罪过事而成立；它能凭事务事而成立。这些止灭法，就是这样与某些纠纷事相应的。这些止灭法，也就是这样与某些纠纷事不相应的。
Tiṇavatthārako vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati. Evaṃ siyā samathā adhikaraṇehi sammanti. Evaṃ siyā samathā adhikaraṇehi na sammanti.
312纠纷事是如何与止灭法相应的？纠纷事又是如何与止灭法不相应的？争论事，凭现前调伏和多数决调伏而相应；凭忆念调伏、不痴调伏、自认罪调伏、恶性重罚调伏和如草覆地调伏则不相应。
Kathaṃ siyā adhikaraṇā samathehi sammanti, kathaṃ siyā adhikaraṇā samathehi na sammanti? Vivādādhikaraṇaṃ sammukhāvinayena ca yebhuyyasikāya ca sammati; sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya ca tiṇavatthārakena ca na sammati.
245非难事，凭现前调伏、忆念调伏、不痴调伏和恶性重罚调伏而相应；凭多数决调伏、自认罪调伏和如草覆地调伏则不相应。
Anuvādādhikaraṇaṃ sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca sammati; yebhuyyasikāya ca paṭiññātakaraṇena ca tiṇavatthārakena ca na sammati.
246罪过事，凭现前调伏、自认罪调伏和如草覆地调伏而相应；凭多数决调伏、忆念调伏、不痴调伏和恶性重罚调伏则不相应。
Āpattādhikaraṇaṃ sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca sammati; yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca na sammati.
247事务事，凭现前调伏而相应；凭多数决调伏、忆念调伏、不痴调伏、自认罪调伏、恶性重罚调伏和如草覆地调伏则不相应。各种纠纷事，就是这样与止灭法相应的。各种纠纷事，也就是这样与止灭法不相应的。
Kiccādhikaraṇaṃ sammukhāvinayena sammati ; yebhuyyasikāya ca sativinayena ca amūḷhavinayena ca paṭiññātakaraṇena ca tassapāpiyasikāya tiṇavatthārakena ca na sammati. Evaṃ siyā adhikaraṇā samathehi sammanti. Evaṃ siyā adhikaraṇā samathehi na sammanti.
313一种纠纷事，是如何与其他纠纷事相应的？一种纠纷事，又是如何与其他纠纷事不相应的？争论事，它不能凭争论事而成立，不能凭非难事而成立，不能凭罪过事而成立；它能凭事务事而成立。
Kathaṃ siyā adhikaraṇā adhikaraṇehi sammanti? Kathaṃ siyā adhikaraṇā adhikaraṇehi na sammanti? Vivādādhikaraṇaṃ vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.
249非难事不会因为争论事而平息，非难事不会因为非难事而平息，非难事不会因为罪过事而平息；非难事会因为事务事而平息。
Anuvādādhikaraṇaṃ vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.
250罪过事不会因为争论事而平息，罪过事不会因为非难事而平息，罪过事不会因为罪过事而平息；罪过事会因为事务事而平息。
Āpattādhikaraṇaṃ vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati.
251事务事不会因为争论事而平息，事务事不会因为非难事而平息，事务事不会因为罪过事而平息；事务事会因为事务事而平息。如此，一些纠纷事会因为其他纠纷事而平息。如此，一些纠纷事不会因为其他纠纷事而平息。
Kiccādhikaraṇaṃ vivādādhikaraṇena na sammati, anuvādādhikaraṇena na sammati, āpattādhikaraṇena na sammati; kiccādhikaraṇena sammati. Evaṃ siyā adhikaraṇā adhikaraṇehi sammanti. Evaṃ siyā adhikaraṇā adhikaraṇehi na sammanti.
252六种止灭法以及四种纠纷事，都能通过现前调伏而平息；但现前调伏本身不会通过任何其他方式而平息。
Chāpi samathā cattāropi adhikaraṇā sammukhāvinayena sammanti; sammukhāvinayo na kenaci sammati.
298止争论争论事品完，第十九
Samathādhikaraṇavāro niṭṭhito ekūnavīsatimo.
29920. 生起品
20. Samuṭṭhāpanavāro
314争论事会引生四种纠纷事中的哪一种？争论事不会单独引生四种纠纷事中的某一种；然而，以争论事为因缘，四种纠纷事会生起。这是怎么回事呢？在这里，比丘们争论：‘这是法，或这不是法；这是律，或这不是律；这是如来未曾说、未曾讲的，或这是如来已说、已讲的；这不是如来所行，或这是如来所行；这不是如来所制，或这是如来所制；这是罪过，或这不是罪过；这是轻罪，或是重罪；这是有残余的罪，或是无残余的罪；这是粗恶的罪，或不是粗恶的罪。’在那当中，无论有什么争执、争吵、冲突、争论、不同见解、邪见、出于嗔怒的言语、纠缠不清，这就称为争论事。在争论事上，僧团产生争论。当在争论事中争论时，就会彼此非难，这就成为非难事。当在非难事中非难时，有人就会犯下罪过，这就成为罪过事。因为那个罪过，僧团执行羯磨，这就成为事务事。就这样，以争论事为因缘，四种纠纷事生起。
Vivādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ samuṭṭhāpeti? Vivādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ na katamaṃ adhikaraṇaṃ samuṭṭhāpeti; apica, vivādādhikaraṇapaccayā cattāro adhikaraṇā jāyanti. Yathā kathaṃ viya? Idha bhikkhū vivadanti – ‘‘dhammoti vā, adhammoti vā, vinayoti vā, avinayoti vā, abhāsitaṃ alapitaṃ tathāgatenāti vā, bhāsitaṃ lapitaṃ tathāgatenāti vā, anāciṇṇaṃ tathāgatenāti vā, āciṇṇaṃ tathāgatenāti vā, apaññattaṃ tathāgatenāti vā, paññattaṃ tathāgatenāti vā, āpattīti vā, anāpattīti vā, lahukā āpattīti vā, garukā āpattīti vā, sāvasesā āpattīti vā, anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti 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 cattāro adhikaraṇā jāyanti.
315非难事会引生四种纠纷事中的哪一种？非难事不会单独引生四种纠纷事中的某一种；然而，以非难事为因缘，四种纠纷事会生起。这是怎么回事呢？在这里，比丘们以戒的败坏、或行的败坏、或见的败坏、或活命的败坏来非难某位比丘。在那当中，无论有什么非难、指责、数落、批评、追究、追逼、施压，这就称为非难事。在非难事上，僧团产生争论，这就成为争论事。当在争论事中争论时，就会彼此非难，这就成为非难事。当在非难事中非难时，有人就会犯下罪过，这就成为罪过事。因为那个罪过，僧团执行羯磨，这就成为事务事。就这样，以非难事为因缘，四种纠纷事生起。
Anuvādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ samuṭṭhāpeti? Anuvādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ na katamaṃ adhikaraṇaṃ samuṭṭhāpeti; apica, anuvādādhikaraṇapaccayā cattāro adhikaraṇā jāyanti. 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 cattāro adhikaraṇā jāyanti.
316罪过事会引生四种纠纷事中的哪一种？罪过事不会单独引生四种纠纷事中的某一种；然而，以罪过事为因缘，四种纠纷事会生起。这是怎么回事呢？五罪聚是罪过事，七罪聚也是罪过事，这称为罪过事。在罪过事上，僧团产生争论，这就成为争论事。当在争论事中争论时，就会彼此非难，这就成为非难事。当在非难事中非难时，有人就会犯下罪过，这就成为罪过事。因为那个罪过，僧团执行羯磨，这就成为事务事。就这样，以罪过事为因缘，四种纠纷事生起。
Āpattādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ samuṭṭhāpeti? Āpattādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ na katamaṃ adhikaraṇaṃ samuṭṭhāpeti; apica, āpattādhikaraṇapaccayā cattāro adhikaraṇā jāyanti. Yathā kathaṃ viya? 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 cattāro adhikaraṇā jāyanti.
317事务事会引生四种纠纷事中的哪一种？事务事不会单独引生四种纠纷事中的某一种；然而，以事务事为因缘，四种纠纷事会生起。这是怎么回事呢？凡僧团有应做之事、该办之务，如告知式羯磨、动议式羯磨、动议加一次宣告式羯磨、动议加三次宣告式羯磨，这就称为事务事。在事务事上，僧团产生争论，这就成为争论事。当在争论事中争论时，就会彼此非难，这就成为非难事。当在非难事中非难时，有人就会犯下罪过，这就成为罪过事。因为那个罪过，僧团执行羯磨，这就成为事务事。就这样，以事务事为因缘，四种纠纷事生起。
Kiccādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ samuṭṭhāpeti ? Kiccādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ na katamaṃ adhikaraṇaṃ samuṭṭhāpeti, apica kiccādhikaraṇapaccayā cattāro adhikaraṇā jāyanti. 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 cattāro adhikaraṇā jāyanti.
304生起品完，第二十
Samuṭṭhāpanavāro niṭṭhito vīsatimo.
30521. 分别品
21. Bhajativāro
318争论事，在四种事中属于哪一种事？依靠哪一种事？包含在哪一种事中？被哪一种事所统摄？
Vivādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ bhajati? Katamaṃ adhikaraṇaṃ upanissitaṃ? Katamaṃ adhikaraṇaṃ pariyāpannaṃ? Katamena adhikaraṇena saṅgahitaṃ?
258非难事，在四种事中属于哪一种事？依靠哪一种事？包含在哪一种事中？被哪一种事所统摄？
Anuvādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ bhajati? Katamaṃ adhikaraṇaṃ upanissitaṃ? Katamaṃ adhikaraṇaṃ pariyāpannaṃ? Katamena adhikaraṇena saṅgahitaṃ?
259罪过事，在四种事中属于哪一种事？依靠哪一种事？包含在哪一种事中？被哪一种事所统摄？
Āpattādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ bhajati? Katamaṃ adhikaraṇaṃ upanissitaṃ? Katamaṃ adhikaraṇaṃ pariyāpannaṃ? Katamena adhikaraṇena saṅgahitaṃ?
260事务事，在四种事中属于哪一种事？依靠哪一种事？包含在哪一种事中？被哪一种事所统摄？
Kiccādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ katamaṃ adhikaraṇaṃ bhajati? Katamaṃ adhikaraṇaṃ upanissitaṃ? Katamaṃ adhikaraṇaṃ pariyāpannaṃ? Katamena adhikaraṇena saṅgahitaṃ?
261争论事，在四种事中属于争论事，依靠争论事，包含在争论事中，被争论事所统摄。
Vivādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ vivādādhikaraṇaṃ bhajati, vivādādhikaraṇaṃ upanissitaṃ, vivādādhikaraṇaṃ pariyāpannaṃ, vivādādhikaraṇena saṅgahitaṃ.
262非难事，在四种事中属于非难事，依靠非难事，包含在非难事中，被非难事所统摄。
Anuvādādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ anuvādādhikaraṇaṃ bhajati, anuvādādhikaraṇaṃ upanissitaṃ, anuvādādhikaraṇaṃ pariyāpannaṃ, anuvādādhikaraṇena saṅgahitaṃ.
263罪过事，在四种事中属于罪过事，依靠罪过事，包含在罪过事中，被罪过事所统摄。
Āpattādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ āpattādhikaraṇaṃ bhajati, āpattādhikaraṇaṃ upanissitaṃ, āpattādhikaraṇaṃ pariyāpannaṃ, āpattādhikaraṇena saṅgahitaṃ.
264事务事，在四种事中属于事务事，依靠事务事，包含在事务事中，被事务事所统摄。
Kiccādhikaraṇaṃ catunnaṃ adhikaraṇānaṃ kiccādhikaraṇaṃ bhajati, kiccādhikaraṇaṃ upanissitaṃ, kiccādhikaraṇaṃ pariyāpannaṃ, kiccādhikaraṇena saṅgahitaṃ.
319争论事在七种止灭法中，归属几种止灭？依止几种止灭？包含于几种止灭？以几种止灭所摄？以几种止灭而平息？
Vivādādhikaraṇaṃ sattannaṃ samathānaṃ kati samathe bhajati, kati samathe upanissitaṃ, kati samathe pariyāpannaṃ, katihi samathehi saṅgahitaṃ, katihi samathehi sammati?
266非难事在七种止灭法中，归属几种止灭？依止几种止灭？包含于几种止灭？以几种止灭所摄？以几种止灭而平息？
Anuvādādhikaraṇaṃ sattannaṃ samathānaṃ kati samathe bhajati, kati samathe upanissitaṃ, kati samathe pariyāpannaṃ, katihi samathehi saṅgahitaṃ, katihi samathehi sammati?
267罪过事在七种止灭法中，归属几种止灭？依止几种止灭？包含于几种止灭？以几种止灭所摄？以几种止灭而平息？
Āpattādhikaraṇaṃ sattannaṃ samathānaṃ kati samathe bhajati, kati samathe upanissitaṃ, kati samathe pariyāpannaṃ, katihi samathehi saṅgahitaṃ, katihi samathehi sammati?
268事务事在七种止灭法中，归属几种止灭？依止几种止灭？包含于几种止灭？以几种止灭所摄？以几种止灭而平息？
Kiccādhikaraṇaṃ sattannaṃ samathānaṃ kati samathe bhajati, kati samathe upanissitaṃ, kati samathe pariyāpannaṃ, katihi samathehi saṅgahitaṃ, katihi samathehi sammati?
269争论事在七种止灭法中，归属两种止灭，依止两种止灭，包含于两种止灭，以两种止灭所摄，以两种止灭而平息——即以现前调伏与多数决。
Vivādādhikaraṇaṃ sattannaṃ samathānaṃ dve samathe bhajati, dve samathe upanissitaṃ, dve samathe pariyāpannaṃ, dvīhi samathehi saṅgahitaṃ, dvīhi samathehi sammati – sammukhāvinayena ca yebhuyyasikāya ca.
270非难事在七种止灭法中，归属四种止灭，依止四种止灭，包含于四种止灭，以四种止灭所摄，以四种止灭而平息——即以现前调伏、忆念调伏、不痴调伏与所依法。
Anuvādādhikaraṇaṃ sattannaṃ samathānaṃ cattāro samathe bhajati, cattāro samathe upanissitaṃ, cattāro samathe pariyāpannaṃ, catūhi samathehi saṅgahitaṃ, catūhi samathehi sammati – sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca.
271罪过事在七种止灭法中，归属三种止灭，依止三种止灭，包含于三种止灭，以三种止灭所摄，以三种止灭而平息——即以现前调伏、自认罪与如草覆地。
Āpattādhikaraṇaṃ sattannaṃ samathānaṃ tayo samathe bhajati, tayo samathe upanissitaṃ, tayo samathe pariyāpannaṃ, tīhi samathehi saṅgahitaṃ tīhi samathehi sammati – sammukhāvinayena ca paṭiññātakaraṇena tiṇavatthārakena ca.
272事务事在七种止灭法中，归属一种止灭，依止一种止灭，包含于一种止灭，以一种止灭所摄，以一种止灭而平息——即以现前调伏。
Kiccādhikaraṇaṃ sattannaṃ samathānaṃ ekaṃ samathaṃ bhajati, ekaṃ samathaṃ upanissitaṃ, ekaṃ samathaṃ pariyāpannaṃ, ekena samathena saṅgahitaṃ, ekena samathena sammati – sammukhāvinayenāti.
322分别品完，第二十一
Bhajativāro niṭṭhito ekavīsatimo.
323止争论分别完
Samathabhedo niṭṭhito.
324其偈颂
Tassuddānaṃ –
273争论事有其类别，有共通的，也有部分的；
Adhikaraṇaṃ pariyāyaṃ, sādhāraṇā ca bhāgiyā;
274止灭法有共通的，也有伴随于某一争论事的。
Samathā sādhāraṇikā, samathassa tabbhāgiyā.
275特别是现前止灭，以及善巧的调伏法；
Samathā sammukhā ceva, vinayena kusalena ca;
276在这些止灭法中交杂的部分，有的能平息，有的不能平息。
Yattha samathasaṃsaṭṭhā, sammanti na sammanti ca.
277而止灭法与争论事，都归向于它们的生起因缘。
Samathādhikaraṇañceva, samuṭṭhānaṃ bhajanti cāti.