中部104经/萨玛伽玛经(天臂品[11])

这是我亲身听闻到的。一时，世尊住在释迦族的萨玛伽玛村。

当时，尼干陀·若提子刚在波婆城去世不久。他去世后，尼干陀教徒分裂成两派，彼此争论、争吵、争执，以言语如刀剑互相攻击："你不了解这法与律（律解释：戒律），我才了解这法与律。你怎么能了解这法与律呢？你是邪行者，我才是正行者。我说话有条理，你说话没条理。你把应该先说的放在后面，把应该后说的放在前面。你的观点已被驳倒了。你已被论破了，去找办法解脱你的观点吧；如果能够的话，就来辩论吧。"尼干陀·若提子的弟子们似乎只想互相伤害。即使是尼干陀·若提子的在家弟子，穿白衣的人，也对尼干陀教徒感到厌倦、失望、反感，因为他们的教法与律被诠释得如此糟糕，宣说得如此拙劣，不能带来解脱，不能带来安宁，不是由正等觉者所宣说（正等觉者解释：觉即知也。觉知遍于一切，是遍也。觉知契于理，是正也。谓遍正觉知一切法也。又诸佛之觉知平等，故曰等，离邪妄故曰等），基础已经崩溃，没有可依靠的了。

这时，刚在波婆城度过雨安居的年轻沙门周陀来到萨玛伽玛村（雨安居解释：夏安居、雨安居、坐夏、夏坐、结夏、坐腊、一夏九旬、九旬禁足、结制安居、结制。印度夏季之雨期达三月之久。此三个月间，出家人禁止外出而聚居一处以致力修行，称为安居。此系唯恐雨季期间外出，踩杀地面之虫类及草树之新芽，招引世讥，故聚集修行，避免外出；沙门解释：出家修行的人，不论是什么宗教的出家修行人都称为沙门），拜见尊者阿难。礼敬后，坐在一旁，对阿难尊者说："尊者，尼干陀·若提子刚在波婆城去世。他去世后，尼干陀教徒分裂成两派...基础已经崩溃，没有可依靠的了。"

阿难尊者听到这番话，对周陀说："朋友，这确实是个值得向世尊汇报的话题。朋友周陀，我们一起去见世尊，向他汇报此事吧。""好的，尊者。"周陀回答道。

于是，阿难尊者和周陀一同去见世尊。到了之后，向世尊礼敬，坐在一旁。阿难尊者对世尊说："尊者，这位周陀刚才说，'尼干陀·若提子刚在波婆城去世。他去世后，尼干陀教徒分裂成两派...基础已经崩溃，没有可依靠的了。'尊者，我这样想：'但愿在世尊去世后，僧团中不要出现纷争。那样的纷争将不利于许多人，不能给许多人带来幸福，将给许多人带来伤害和痛苦，对天神和人类都是不利的。'"

世尊说："阿难，你怎么看？我为你们所教导的法，是通过证知而说的，如四念处、四正勤、四神足、五根、五力、七觉支、八正道（四念处解释：四念处即是四念住，见第一千零一十三章；四正勤解释，见第五百五十四章；四神足解释，见第八百五十一章；五根解释，见第八百一十九章；五力解释，见第八百一十九章；七觉支解释，见第六百五十九章；八正道解释，见第九百三十二章），你看到这些法中有两个比丘持不同见解吗？"

"尊者，世尊为我们所教导的法，是通过证知而说的，如四念处、四正勤、四神足、五根、五力、七觉支、八正道，我没有看到这些法中有两个比丘持不同见解。但是，尊者，那些依赖世尊而生活的人，在世尊去世后可能会在僧团中引起纷争，关于生活方式或波罗提木叉戒。这样的纷争将不利于许多人，不能给许多人带来幸福，将给许多人带来伤害和痛苦，对天神和人类都是不利的。"

"阿难，关于生活方式或波罗提木叉戒的纷争是微不足道的。阿难，如果在僧团中出现关于道或修行的纷争，那才是真正严重的，那样的纷争将不利于许多人，不能给许多人带来幸福，将给许多人带来伤害和痛苦，对天神和人类都是不利的。

阿难，有六种争论之根。是哪六种呢？阿难，在这里，一位比丘易怒且怀恨。阿难，一位易怒且怀恨的比丘对导师不恭敬、不顺从，对法不恭敬、不顺从，对僧团不恭敬、不顺从，不完全遵守戒律。阿难，一位对导师、法、僧团不恭敬、不顺从，不完全遵守戒律的比丘会在僧团中引起纷争。这种纷争将不利于许多人，不能给许多人带来幸福，将给许多人带来伤害和痛苦，对天神和人类都是不利的。阿难，如果你们看到这样的争论之根，无论是内在的还是外在的，你们都应该努力去除这种恶劣的争论之根。如果你们没有看到这样的争论之根，无论是内在的还是外在的，你们就应该以这种方式来防止这种恶劣的争论之根在未来出现。这就是如何去除这种恶劣的争论之根，如何防止它在未来出现。

再者，阿难，有一位比丘爱贬低他人、傲慢自大...嫉妒、吝啬...狡猾、欺诈...恶欲、邪见...固执己见、难以放弃。阿难，一位固执己见、难以放弃的比丘对导师不恭敬、不顺从，对法不恭敬、不顺从，对僧团不恭敬、不顺从，不完全遵守戒律。阿难，一位对导师、法、僧团不恭敬、不顺从，不完全遵守戒律的比丘会在僧团中引起纷争。这种纷争将不利于许多人，不能给许多人带来幸福，将给许多人带来伤害和痛苦，对天神和人类都是不利的。阿难，如果你们看到这样的争论之根，无论是内在的还是外在的，你们都应该努力去除这种恶劣的争论之根。如果你们没有看到这样的争论之根，无论是内在的还是外在的，你们就应该以这种方式来防止这种恶劣的争论之根在未来出现。这就是如何去除这种恶劣的争论之根，如何防止它在未来出现。阿难，这就是六种争论之根。

阿难，有四种诤事。哪四种？因争论而起的诤事，因指责而起的诤事，因犯戒而起的诤事，因事务而起的诤事。阿难，这就是四种诤事。

阿难，有七种平息诤事的方法，用于平息和消除已经生起的诤事：现前调解法应该给予，忆念法应该给予，不痴法应该给予，自白法，多数决，恶罪相，草覆地法。

阿难，什么是现前调解法？在这里，阿难，比丘们争论说：'这是法'或'这不是法'，'这是律'或'这不是律'。阿难，所有这些比丘都应该和谐地聚集在一起。聚集后，应该研究教法的要义。研究教法要义后，应该按照大家一致同意的方式来解决这个诤事。阿难，这就是现前调解法。这样，某些诤事就通过现前调解法得到解决。

阿难，什么是多数决？如果那些比丘无法在那个住处解决那个诤事，阿难，那些比丘应该去一个有更多比丘的住处。在那里，所有人都应该和谐地聚集在一起。聚集后，应该研究教法的要义。研究教法要义后，应该按照大家一致同意的方式来解决这个诤事。阿难，这就是多数决。这样，某些诤事就通过多数决得到解决。

阿难，什么是忆念法？在这里，阿难，比丘们以这样严重的罪行指责一位比丘，如波罗夷罪或接近波罗夷的罪（波罗夷解释：为比丘、比丘尼所受持之具足戒之一。乃戒律中之根本极恶戒。又作波罗阇已迦、波罗市迦。意译为他胜、极恶、重禁、堕、堕不如、断头、无余、弃。戒律中之根本罪。又称边罪）：'尊者记得犯过这样严重的罪吗？波罗夷罪或接近波罗夷的罪？'他回答说：'朋友们，我不记得犯过这样严重的罪，波罗夷罪或接近波罗夷的罪。'阿难，应该给予这位比丘忆念法。阿难，这就是忆念法。这样，某些诤事就通过忆念法得到解决。

阿难，什么是不痴法？在这里，阿难，比丘们以这样严重的罪行指责一位比丘，如波罗夷罪或接近波罗夷的罪：'尊者记得犯过这样严重的罪吗？波罗夷罪或接近波罗夷的罪？'他回答说：'朋友们，我不记得犯过这样严重的罪，波罗夷罪或接近波罗夷的罪。'他们继续追问他：'请尊者仔细想想，你是否记得犯过这样严重的罪，波罗夷罪或接近波罗夷的罪？'他说：'朋友们，我曾经发疯，心智错乱。在那种状态下，我做了许多不适合沙门的事，说了许多不当的话。我不记得那些事，那是我在精神错乱时所为。'阿难，应该给予这位比丘不痴法。阿难，这就是不痴法。这样，某些诤事就通过不痴法得到解决。

阿难，什么是自白法？在这里，阿难，一位比丘，无论是被指责还是没有被指责，都记得并承认犯了戒。阿难，那位比丘应该去见一位年长的比丘，整理好上衣，顶礼他的脚，蹲下，合掌，这样说：'尊者，我犯了某某罪，我承认这个罪。'年长的比丘说：'你看到了吗？''是的，我看到了。''以后要谨慎。''我会谨慎的。'阿难，这就是自白法。这样，某些诤事就通过自白法得到解决。

阿难，什么是恶罪相？在这里，阿难，比丘们以这样严重的罪行指责一位比丘，如波罗夷罪或接近波罗夷的罪：'尊者记得犯过这样严重的罪吗？波罗夷罪或接近波罗夷的罪？'他回答说：'朋友们，我不记得犯过这样严重的罪，波罗夷罪或接近波罗夷的罪。'他们继续追问他：'请尊者仔细想想，你是否记得犯过这样严重的罪，波罗夷罪或接近波罗夷的罪？'他说：'朋友们，我不记得犯过这样严重的罪，波罗夷罪或接近波罗夷的罪。但是朋友们，我记得犯过某某轻微的罪。'他们继续追问他：'请尊者仔细想想，你是否记得犯过这样严重的罪，波罗夷罪或接近波罗夷的罪？'他说：'朋友们，即使是这样轻微的罪，如果没有被问到，我也会承认。那么，当我犯了如此严重的罪，波罗夷罪或接近波罗夷的罪时，如果被问到，我怎么会不承认呢？'他们说：'朋友，你犯了这样轻微的罪，如果没有被问到，你都不承认。那么，当你犯了如此严重的罪，波罗夷罪或接近波罗夷的罪时，如果被问到，你怎么会承认呢？请尊者仔细想想，你是否记得犯过这样严重的罪，波罗夷罪或接近波罗夷的罪？'他说：'朋友们，我确实记得犯过这样严重的罪，波罗夷罪或接近波罗夷的罪。我之前说不记得是开玩笑的，是轻率的。'阿难，这就是恶罪相。这样，某些诤事就通过恶罪相得到解决。

阿难，什么是草覆地法？在这里，阿难，当比丘们争吵、争论、陷入争执时，做了许多不适合沙门的事，说了许多不当的话。阿难，所有这些比丘都应该和谐地聚集在一起。聚集后，一位代表一方的有经验的比丘应该从座位上站起来，整理好上衣，合掌，向僧团宣告：

'请僧团听我说。当我们争吵、争论、陷入争执时，做了许多不适合沙门的事，说了许多不当的话。如果僧团认为适当，我愿意为了这些尊者的利益，也为了自己的利益，在僧团中以草覆地法承认我们的过错和自己的过错，除了重大的罪过和与在家人有关的罪过。'

然后，另一方的有经验的比丘也应该从座位上站起来，整理好上衣，合掌，向僧团宣告：

'请僧团听我说。当我们争吵、争论、陷入争执时，做了许多不适合沙门的事，说了许多不当的话。如果僧团认为适当，我愿意为了这些尊者的利益，也为了自己的利益，在僧团中以草覆地法承认我们的过错和自己的过错，除了重大的罪过和与在家人有关的罪过。'

阿难，这就是草覆地法。这样，某些诤事就通过草覆地法得到解决。

阿难，有六种和合法，能生起爱、生起敬重，导向团结、无争议、和谐、一致。哪六种？在这里，阿难，比丘以慈心表现身业（业解释：是指一个人的行为，身、口、意所产生的能量或力量，每个行为都会产生相应的结果，善行产生善果，恶行产生恶果，影响个人的性格、处境、际遇等，可能延续到来世，影响轮回），无论公开还是私下，对其同修梵行者（梵行解释：清净的修行，一般指修行八正道）。这是一种和合法，能生起爱、生起敬重，导向团结、无争议、和谐、一致。

再者，阿难，比丘以慈心表现语业，无论公开还是私下，对其同修梵行者。这也是一种和合法，能生起爱、生起敬重，导向团结、无争议、和谐、一致。

再者，阿难，比丘以慈心表现意业，无论公开还是私下，对其同修梵行者。这也是一种和合法，能生起爱、生起敬重，导向团结、无争议、和谐、一致。

再者，阿难，比丘对于如法获得的利养，哪怕只是钵中所得，也愿与有德行的同修梵行者共享。这也是一种和合法，能生起爱、生起敬重，导向团结、无争议、和谐、一致。

再者，阿难，比丘在戒律方面，无论公开还是私下，与同修梵行者保持一致，遵守那些不破、不穿、不污、不杂、自在、智者所赞叹、不执著、导向定的戒律。这也是一种和合法，能生起爱、生起敬重，导向团结、无争议、和谐、一致。

再者，阿难，比丘在见解方面，无论公开还是私下，与同修梵行者保持一致，保持那种圣洁的、导向出离的、引导奉行者正确地灭尽苦的见解。这也是一种和合法，能生起爱、生起敬重，导向团结、无争议、和谐、一致。

阿难，这就是六种和合法，能生起爱、生起敬重，导向团结、无争议、和谐、一致。

阿难，如果你们接受并实践这六种和合法，你们是否看到任何言论，无论大小，是你们不能忍受的？"

"不，尊者。"

"因此，阿难，你们应该接受并实践这六种和合法。这将使你们长期受益，获得幸福。"

这就是世尊所说。尊者阿难满怀喜悦，欣然接受世尊的教导。

第四部分《萨玛伽玛经》结束。

巴利语原版经文

MN.104/(4) Sāmagāmasuttaṃ

　　 41. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāme. Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti– “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi! Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī”ti. Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.

　　 42. Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca– “nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti. Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca– “atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā”ti. “Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

　　 Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “ayaṃ, bhante, cundo samaṇuddeso evamāha– ‘nigaṇṭho bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe’ti. Tassa mayhaṃ, bhante, evaṃ hoti– ‘māheva bhagavato accayena saṅghe vivādo uppajji; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti.

　　 43. “Taṃ kiṃ maññasi, ānanda, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ– cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṃ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde”ti? “Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṃ– cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṃ passāmi imesu dhammesu dvepi bhikkhū nānāvāde. Ye ca kho, bhante, puggalā bhagavantaṃ patissayamānarūpā viharanti tepi bhagavato accayena saṅghe vivādaṃ janeyyuṃ ajjhājīve vā adhipātimokkhe vā. Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti. Appamattako so, ānanda, vivādo yadidaṃ– ajjhājīve vā adhipātimokkhe vā. Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.

　　 44. “Chayimāni, ānanda, vivādamūlāni. Katamāni cha? Idhānanda, bhikkhu kodhano hoti upanāhī. Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme… saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṅghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

　　 45. “Puna caparaṃ, ānanda, bhikkhu makkhī hoti paḷāsī …pe… issukī hoti maccharī …pe… saṭho hoti māyāvī …pe… pāpiccho hoti micchādiṭṭhi …pe… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, ānanda, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme… saṅghe… sikkhāya na paripūrakārī hoti so saṅghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni kho, ānanda, cha vivādamūlāni.

　　 46. “Cattārimāni ānanda, adhikaraṇāni. Katamāni cattāri? Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ– imāni kho, ānanda, cattāri adhikaraṇāni. Satta kho panime, ānanda, adhikaraṇasamathā– uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.

　　 47. “Kathañcānanda, sammukhāvinayo hoti? Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā dhammanetti samanumajjitabbā Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Evaṃ kho, ānanda, sammukhāvinayo hoti; evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– sammukhāvinayena.

　　 48. “Kathañcānanda, yebhuyyasikā hoti? Te ce, ānanda, bhikkhū na sakkonti taṃ adhikaraṇaṃ tasmiṃ āvāse vūpasametuṃ. Tehānanda, bhikkhūhi yasmiṃ āvāse bahutarā bhikkhū so āvāso gantabbo. Tattha sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā dhammanetti samanumajjitabbā. Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Evaṃ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– yebhuyyasikāya.

　　 49. “Kathañcānanda, sativinayo hoti? Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā– ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha– ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tassa kho, ānanda, bhikkhuno sativinayo dātabbo. Evaṃ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– sativinayena.

　　 50. “Kathañcānanda amūḷhavinayo hoti? Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā– ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? (so evamāha– ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti– ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.) So evamāha– ‘ahaṃ kho, āvuso, ummādaṃ pāpuṇiṃ cetaso vipariyāsaṃ. Tena me ummattakena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ katan’ti. Tassa kho, ānanda, bhikkhuno amūḷhavinayo dātabbo. Evaṃ kho, ānanda amūḷhavinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– amūḷhavinayena.

　　 51. “Kathañcānanda, paṭiññātakaraṇaṃ hoti? Idhānanda, bhikkhu codito vā acodito vā āpattiṃ sarati, vivarati uttānīkaroti. Tena, ānanda, bhikkhunā vuḍḍhataraṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo– ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī’ti. So evamāha– ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṃ saṃvareyyāsī’ti. (‘saṃvarissāmī’ti.) Evaṃ kho, ānanda, paṭiññātakaraṇaṃ hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– paṭiññātakaraṇena.

　　 52. “Kathañcānanda tassapāpiyasikā hoti? Idhānanda, bhikkhu bhikkhuṃ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā– ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha– ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti– ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evamāha– ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā; sarāmi ca kho ahaṃ, āvuso, evarūpiṃ appamattikaṃ āpattiṃ āpajjitā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti– ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha– ‘imañhi nāmāhaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho paṭijānissāmi. Kiṃ panāhaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho napaṭijānissāmī’ti? So evamāha– ‘imañhi nāma tvaṃ, āvuso appamattikaṃ āpattiṃ āpajjitvā apuṭṭho napaṭijānissasi, kiṃ pana tvaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho paṭijānissasi? Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evamāha– ‘sarāmi kho ahaṃ, āvuso, evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā. Davā me etaṃ vuttaṃ, ravā me etaṃ vuttaṃ– nāhaṃ taṃ sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Evaṃ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– tassapāpiyasikāya.

　　 53. “Kathañcānanda tiṇavatthārako hoti? Idhānanda, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo–

　　 ‘Suṇātu me, bhante, saṅgho. Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttan’”ti.

　　 “Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo –

　　 ‘Suṇātu me, bhante, saṅgho. Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttan’”ti.

　　 “Evaṃ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ– tiṇavatthārakena.

　　 54. “Chayime ānanda, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idhānanda, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

　　 “Puna caparaṃ, ānanda, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

　　 “Puna caparaṃ, ānanda, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

　　 “Puna caparaṃ, ānanda, bhikkhu– ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi– apaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

　　 “Puna caparaṃ, ānanda, bhikkhu– yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu– sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

　　 “Puna caparaṃ, ānanda, bhikkhu– yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayā tathārūpāya diṭṭhiyā– diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.

　　 “Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṃ vacanapathaṃ aṇuṃ vā thūlaṃ vā yaṃ tumhe nādhivāseyyāthā”ti? “No hetaṃ, bhante”. “Tasmātihānanda ime cha sāraṇīye dhamme samādāya vattatha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā”ti.

　　 Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

　　 Sāmagāmasuttaṃ niṭṭhitaṃ catutthaṃ.