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中阿含196經
- 1. 中阿含196經 MN no.104 ～ 七滅諍法 ～ 道⼀一法師 編講
- 4. 不和合諸事（2-1） 中阿含196經 中部104經 ⼀一、我知此法，汝不知也。 1. You do not understand this Dhamma and Discipline. I understand this Dhamma and Discipline. ⼆二、汝知何法，如我所知？ 2. How could you understandthis Dhamma and Discipline? 三、我⿑齊整，汝不⿑齊整。 3. Your way is wrong. My way is right. 四、我相應，汝不相應。 4. I am consistent. You are inconsistent. 講 義 46 | 47 ⾴頁
- 5. 不和合諸事（2-2） 中阿含196經 中部104經 五、 應說前⽽而說後，應說後 ⽽而說前。 5. What should have been said first you said last. What should have been said last you said first. 六、我勝，汝不如。 6. What you had so carefully thought up has been turned inside out. 七、我問汝事，汝不能答。 7. Your assertion has been shown up. ⼋八、我已伏汝，當復更問。 若汝動者，我重縛汝。 8. You are refuted. Go and learn better, or disentangle yourself if you can! 講 義 46 | 47 ⾴頁
- 12. 5. “What do you think, Ānanda? These things that I have taught you after directly knowing them - that is, the four foundations of mindfulness, the four right kinds of striving, the four bases for spiritual power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path - do you see, Ānanda, even two bhikkhus who make differing assertions about these things?” 起「諍」根源（7-4） 講 義 49 ⾴頁
- 13. “No, venerable sir, I do not see even two bhikkhus who make differing assertions about these things. But, venerable sir, there are people who live deferential towards the Blessed One who might, when he has gone, create a dispute in the Saṅgha about livelihood and about the Patimokkha. Such a dispute would be for the harm and unhappiness of many, for the loss, harm, and suffering of gods and humans.” 起「諍」根源（7-5） 講 義 49 ⾴頁
- 14. “A dispute about livelihood or about the Patimokkha would be trifling, Ānanda. But should a dispute arise in the Saṅgha about the path or the way, such a dispute would be for the harm and unhappiness of many, for the loss, harm, and suffering of gods and humans. 起「諍」根源（7-6） 講 義 50 ⾴頁
- 17. 六諍本（2-2） 中阿含196經 中部104經 ⼀一、瞋惱者結纏 1. Angry & revengeful ⼆二、不語結 2. contemptuous & domineering 三、慳嫉 3. Envious & avaricious 四、諂誑 4. Deceitful & fraudulent 五、無慚無愧 6. Adheres to his own views 六、惡欲、邪⾒見、惡性不可制 5. Evil wishes & wrong view 講 義 50 | 51 ⾴頁
- 18. 「諍根」之影響 謂⼈人瞋惱者結纏，彼不敬師，不⾒見法，不護戒。 彼不敬師，不⾒見法，不護戒已，便於眾中起如是 諍，謂此鬪諍不益多⼈人，多⼈人有苦，⾮非義⾮非饒 益，⾮非安隱快樂，乃⾄至天⼈人⽣生極苦患。 A bhikkhu who dwells disrespectful and undeferential towards the Teacher, towards the Dhamma, and towards the Saṅgha, and who does not fulfil the training, creates a dispute in the Saṅgha, which would be for the harm and unhappiness of many, for the loss, harm, and suffering of gods and humans. 講 義 50 | 51 ⾴頁
- 21. Four kinds of litigation（訴訟） Litigation because of 1. a dispute 諍論, 2. an accusation 指控、責難, 3. an offence 犯錯, 4. concerning proceedings ⾏行事. 按：漢譯本無。 講 義 51 ⾴頁
- 22. 七滅諍法 中阿含196經 中部104經 (remove by ......) ⼀一、⾯面前⽌止諍 1. Confrontation ⼆二、憶⽌止諍 2. On account of memory 三、不癡⽌止諍 3. On account of past insanity 四、⾃自發露⽌止諍 4. Acknowledgement of an offence 五、君⽌止諍 6. Pronouncement of bad character against someone 六、展轉⽌止諍 5. The opinion of the majority 七、如棄糞掃⽌止諍 7. Covering over with grass 講 義 52 ⾴頁
- 23. ⼀一、⾯面前⽌止諍 因緣 六群⽐比丘到河中沐浴⋯⋯迦留陀夷先上岸⋯⋯他穿錯⾐衣服⋯ ⋯另外五位⽐比丘上岸，其中⼀一位找不到⾃自⼰己的⾐衣服，看到只 剩下迦留陀夷的⾐衣服，⼼心想:「這迦留陀夷不懷好意，⽤用這種 ⽅方式偷了我的⾐衣。」⋯⋯他們五個⼈人就當場做滅擯羯磨，也 不管迦留陀夷在不在場，就決定把迦留陀夷擯出去。 迦留陀夷聽到這件事覺得很奇怪，就跑到佛陀⾯面前表⽩白。佛 陀問他:「你是⽤用什麼⼼心態拿別⼈人的⾐衣服?」他回答:「我以為 是我的才拿的，不是⽤用偷⼼心、賊⼼心故意去拿的。」佛陀說 : 「那這樣不犯( 因為沒偷⼼心 )，但是不應該沒看清楚就拿⼈人家 的⾐衣服，也不應該⼈人不在現前就做羯磨。⽐比丘們！從今以後， 要遵守『現前毗尼』的原則，⼈人在現前才做羯磨，⼈人不在現 前不應羯磨。」 「現前毗尼」以現代的話來說，叫做「不得缺席審判」。
- 25. 1. Confrontation Here bhikkhus are disputing: ‘It is Dhamma,’ or ‘It is not Dhamma,’ or ‘It is Discipline,’ or ‘It is not Discipline.’ Those bhikkhus should all meet together in concord. Then, having met together, the guideline of the Dhamma should be drawn out. Once the guideline of the Dhamma has been drawn out, that litigation should be settled in a way that accords with it. Such is the removal of litigation by confrontation. 講 義 53 ⾴頁
- 28. 2. On account of memory Here one bhikkhu reproves another bhikkhu for such and such a grave offence, one involving defeat or bordering on defeat: ‘Does the venerable one remember having committed such and such a grave offence, one involving defeat or bordering on defeat?’ He says: ‘I do not, friends, remember having committed such and such a grave offence, one involving defeat or bordering on defeat.’ In his case removal of litigation on account of memory should be pronounced. Such is the removal of litigation on account of memory. 講 義 54 ⾴頁
- 31. 3. On account of past insanity Here one bhikkhu reproves another bhikkhu for such and such a grave offence, one involving defeat or bordering on defeat: ‘Does the venerable one remember having committed such and such a grave offence, one involving defeat or bordering on defeat?’ He says: ‘I do not, friends, remember having committed such and such a grave offence, one involving defeat or bordering on defeat.’......‘I had gone mad, friend, I was out of my mind, and when I was mad I said and did many things improper for a recluse. I do not remember, I was mad when I did that.’ 講 義 55 ⾴頁
- 34. 4. Acknowledgement of an offence Here a bhikkhu, whether reproved or unreproved, remembers an offence, reveals it, and discloses it. He should go to a senior bhikkhu, and after arranging his robe on one shoulder, he should pay homage at his feet. Then, sitting on his heels, he should raise his hands palms together and say: ‘Venerable sir, I have committed such and such an offence; I confess it.’ The other says: ‘Do you see?’ - ‘Yes, I see.’ - ‘Will you practise restraint in the future?’ - ‘I will practise restraint in the future.’ 講 義 56 ⾴頁
- 37. Here one bhikkhu reproves another for such and such a grave offence, one involving defeat or bordering on defeat: ‘Does the venerable one remember having committed such and such a grave offence, one involving defeat or bordering on defeat?’ He says: ‘I do not, friends, remember having committed such and such a grave offence, one involving defeat or bordering on defeat.’ Despite the denial, the former presses（反覆強調） the latter further...... 5. Pronouncement of bad character 講 義 57 ⾴頁
- 41. If those bhikkhus cannot settle that litigation in that dwelling place, they should go to a dwelling place where there is a greater number of bhikkhus. 6. Opinion of majority 講 義 53 | 54 ⾴頁
- 42. 七、棄糞掃⽌止諍 因緣 世尊在舍衛國，⽐比丘們在諍吵，雙⽅方都說彼此犯戒， 意⾒見僵持不下，甲⽅方中有⼀一有智慧的⽐比丘，突然發 現到：若再各⾃自堅持⼰己⾒見，爭執將加深，會令眾僧 不得安樂，也可能造成僧團分裂。於是，⽐比丘將這 件事告訴佛陀，佛說應滅此諍事如草覆地，以後就 不要再談此事了。 「如草覆地」滅諍法是甲⽅方派⼀一位有智慧的⽐比丘去 跟⼄乙⽅方協調 : 「我們不要再這樣吵下去了，若再吵 下去，僧團可能會分裂，我們把這件事擱下，從此 不再提它，不再想它，好嗎?」⼄乙⽅方若說:「好。」 這「如草覆地」的滅諍法就成了，雙⽅方所有的罪都 不再追究，以後也不可再發起，這就叫「如草覆 地」，如草覆泥地。
- 45. When they have met together, a wise bhikkhu among the bhikkhus who side together on the one part should rise ......: ‘Let the venerable Saṅgha hear me. When we took to quarreling and brawling and were deep in disputes, we said and did many things improper for a recluse. If it is approved by the Saṅgha, then for the good of these venerable ones and for my own good, in the midst of the Saṅgha I shall confess, by the method of covering over with grass, any offences of these venerable ones and any offences of my own, except for those which call for serious censure and those connected with the laity.’ Then a wise bhikkhu among the bhikkhus who side together on the other part should rise from his seat, 7. Covering over with grass 講 義 58 | 59 ⾴頁
- 46. 六慰勞法 慰勞法、愛法、樂法，令愛、令重，令奉、令敬， 令修、令攝，得沙⾨門，得⼀一⼼心，得精進，得涅槃。 these six memorable qualities that create love and respect, and conduce to helpfulness, to non- dispute, to concord, and to unity. 講 義 59 | 60 ⾴頁