T01n0085_息諍因緣經

大正藏第 01 冊 No. 0085 息諍因緣經

No. 85 [No. 26(196)]

佛說息諍因緣經

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

如是我聞：

一時，世尊在舍摩迦子聚落之中，坐夏安居，諸苾芻眾去佛不遠亦各安居。時，有沙門名曰尊那，在惹盧迦林中坐夏安居。彼有外道尼乾陀惹提子，是極惡者忽爾命終。彼尼乾陀有子，欲于沙門而興斗諍，作如是言：「我之法律唯我自知，非汝所知；汝之法律唯汝自知，亦非我知。我所有法皆悉如理，汝所有法一切非理；和合法是我，不和合法是汝。汝諸所說，前言縱是後言即非，後言或是前言即非，諸有語言皆無義利亦無所取，雖廣所說不能解脫，亦不能知最上實義。謂沙門所說不同我法，云何能令我起解心？」彼尼乾陀子故作是語起破壞事，欲興斗諍損減力能，以苦惱緣壞安樂法。以是因緣，欲于沙門清白法中起不善業，而興斗諍種種破壞，生我慢心而謂勝他，乃言：「沙門諸有所說，皆非法律，不正了知、不能出離，于菩提道不能趣向，汝師非是如來、應供、正等正覺。」

爾時尊那沙門坐夏既滿造衣已竟，即離是處，著衣持缽次第而行，往舍摩迦子聚落之中

現代漢語譯本 大正藏第 01 冊 No. 0085 息諍因緣經

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯

一時，世尊在舍摩迦子聚落之中，坐夏安居，諸比丘眾離佛不遠也各自安居。當時，有一位沙門名叫尊那，在惹盧迦林中坐夏安居。那裡有一個外道尼乾陀惹提子，是個極其邪惡的人，忽然去世了。那個尼乾陀的兒子，想要和沙門們發生爭鬥，這樣說道：『我的法律只有我自己知道，不是你們所能知道的；你們的法律只有你們自己知道，也不是我所能知道的。我所有的法都是合乎道理的，你們所有的法都是不合道理的；和合的法屬於我，不和合的法屬於你們。你們所說的話，前面的話即使是對的，後面的話就是錯的，後面的話即使是對的，前面的話就是錯的，所有的話都沒有意義，也沒有什麼可取的，即使說得再多也不能解脫，也不能知道最真實的意義。』他們認為沙門所說的和他們的法不同，怎麼能讓他們產生理解的心呢？那個尼乾陀的兒子故意說這些話來製造破壞，想要引發爭鬥，削弱對方的力量，用苦惱的因緣來破壞安樂的法。因為這個原因，想要在沙門清凈的法中製造不善的業，引發各種爭鬥和破壞，生起我慢心，認為自己勝過他人，甚至說：『沙門所說的一切，都不是法律，不能正確地瞭解，不能出離，不能走向菩提之道，你們的老師不是如來、應供、正等正覺。』

當時，尊那沙門坐夏圓滿，製作衣服完畢后，就離開了那個地方，穿上衣服，拿著缽，依次行走，前往舍摩迦子聚落之中。

English version The Sutra of the Causes and Conditions for the Cessation of Disputes, Volume 01, No. 0085 of the Taisho Tripitaka

The Buddha Speaks the Sutra of the Causes and Conditions for the Cessation of Disputes

Translated by the Tripitaka Master Shi Hu, the Purple-Robed Minister of the Court of Imperial Sacrifices, the Great Master of Dharma Transmission, and the Attendant of the Imperial Court, under Imperial Decree, from the Western Heaven

Thus have I heard:

At one time, the World Honored One was dwelling in the village of Shemaka's son, observing the summer retreat. The assembly of Bhikshus were also observing the retreat not far from the Buddha. At that time, there was a Shramana named Zunna, who was observing the summer retreat in the forest of Jalu. There, a heretic named Nigandha Jati's son, who was extremely evil, suddenly passed away. That Nigandha's son, wanting to engage in disputes with the Shramanas, spoke thus: 'My laws are known only to myself, not to you; your laws are known only to yourselves, not to me. All my laws are in accordance with reason, all your laws are not in accordance with reason; the laws of harmony belong to me, the laws of disharmony belong to you. What you say, if the former words are correct, the latter words are incorrect, if the latter words are correct, the former words are incorrect. All your words are meaningless and without any value. Even if you speak extensively, you cannot attain liberation, nor can you know the ultimate true meaning.' They thought that what the Shramanas said was different from their laws, so how could they give rise to understanding? That Nigandha's son deliberately spoke these words to create destruction, wanting to incite disputes, weaken the other's strength, and use the causes of suffering to destroy the laws of happiness. Because of this reason, they wanted to create unwholesome karma within the pure laws of the Shramanas, inciting various disputes and destruction, giving rise to arrogance, thinking themselves superior to others, and even saying: 'All that the Shramanas say is not the law, they cannot understand correctly, they cannot attain liberation, they cannot go towards the path of Bodhi, your teacher is not a Tathagata, an Arhat, a Samyak-sambuddha.'

At that time, Shramana Zunna, having completed the summer retreat and finished making his robes, then left that place, put on his robes, took his bowl, and walked in order towards the village of Shemaka's son.

---

。到已收衣缽洗足，而詣尊者阿難所，頭面禮足退住一面。是時尊者阿難問尊那沙門言：「尊那！汝於何處坐夏安居？復以何緣而來至此？」

尊那白言：「尊者！我在惡處惹盧迦林中坐夏安居。彼有外道尼乾陀惹提子，是極惡者忽爾命終。尼乾陀有子，欲于沙門而興斗諍，乃至彼言，汝師非是如來應供正等正覺。我以是緣，故來至此。」

阿難告言：「尊那！我知是事，以佛世尊不在眾中，故有外道欲興斗諍。而汝今時不得與諍，若起斗諍即不能利益多人，復令多人生諸苦惱，乃至諸天人眾悉無利益咸生苦惱。如汝尊那所說事等，唯佛世尊而悉知見。我今與汝同詣佛所，具陳上事。」

尊那白言：「善哉尊者！若得見佛我獲大利；又于佛所，或得聽聞甚深正法。」

時尊者阿難即與尊那沙門同詣佛所，到已各禮佛足退住一面。時尊者阿難前白佛言：「世尊！此尊那沙門，在惹盧迦林中坐夏安居。彼有外道尼乾陀惹提子，是極惡者忽爾命終。尼乾陀有子，欲于沙門而興斗諍，乃至彼言，汝師非是如來、應供、正等正覺。以是緣故來語於我。世尊！我時謂尊那言：『以佛世尊不在眾中，故有外道欲興斗諍

現代漢語譯本：他洗完腳，穿戴好僧袍，來到尊者阿難那裡，頂禮阿難的雙足後退到一旁站立。這時，尊者阿難問尊那沙門：『尊那，你今年在哪裡安居？又是什麼原因來到這裡？』 尊那回答說：『尊者，我在惡處惹盧迦林中安居。那裡有個外道尼乾陀惹提子，是個極惡之人，突然去世了。尼乾陀的兒子想和沙門們爭鬥，甚至說，你們的老師不是如來、應供、正等正覺。因為這個緣故，我才來到這裡。』 阿難說：『尊那，我知道這件事，因為佛陀不在僧眾中，所以外道才想挑起爭端。你現在不要和他們爭論，如果發生爭論，就不能利益大眾，還會讓許多人產生痛苦，甚至天人和眾生都得不到利益，都會產生痛苦。像你尊那所說的事情，只有佛陀才能完全知曉。我現在和你一起去見佛陀，把這件事詳細稟告。』 尊那說：『太好了，尊者！如果能見到佛陀，我將獲得大利益；而且在佛陀那裡，或許還能聽到甚深的佛法。』 這時，尊者阿難就和尊那沙門一同來到佛陀那裡，到達后各自頂禮佛足，退到一旁站立。這時，尊者阿難上前對佛陀說：『世尊，這位尊那沙門在惹盧迦林中安居。那裡有個外道尼乾陀惹提子，是個極惡之人，突然去世了。尼乾陀的兒子想和沙門們爭鬥，甚至說，你們的老師不是如來、應供、正等正覺。因為這個緣故，他來告訴我。世尊，我當時對尊那說：『因為佛陀不在僧眾中，所以外道才想挑起爭端。』

English version: Having washed his feet and put on his robes, he went to the Venerable Ananda, bowed his head to Ananda's feet, and stood to one side. At that time, the Venerable Ananda asked the Venerable Juna Samana, 'Juna, where did you spend the summer retreat this year? And for what reason have you come here?' Juna replied, 'Venerable, I spent the summer retreat in the evil place of the Roruka forest. There, a heretic Nigandha Nataputta, an extremely evil person, suddenly passed away. Nigandha's son wanted to quarrel with the monks, even saying, 'Your teacher is not a Tathagata, an Arhat, a Perfectly Enlightened One.' Because of this reason, I have come here.' Ananda said, 'Juna, I know about this matter. Because the Buddha is not among the assembly, the heretics want to stir up trouble. You should not argue with them now. If a dispute arises, it will not benefit the masses and will cause suffering to many people, even the gods and all beings will not benefit and will suffer. Only the Buddha can fully know the things you, Juna, have spoken of. I will now go with you to see the Buddha and report this matter in detail.' Juna said, 'Excellent, Venerable! If I can see the Buddha, I will gain great benefit; and from the Buddha, I may also hear the profound Dharma.' At that time, the Venerable Ananda and the Venerable Juna Samana went together to the Buddha. Upon arriving, they each bowed to the Buddha's feet and stood to one side. Then, the Venerable Ananda stepped forward and said to the Buddha, 'World Honored One, this Venerable Juna Samana spent the summer retreat in the Roruka forest. There, a heretic Nigandha Nataputta, an extremely evil person, suddenly passed away. Nigandha's son wanted to quarrel with the monks, even saying, 'Your teacher is not a Tathagata, an Arhat, a Perfectly Enlightened One.' Because of this reason, he came to tell me. World Honored One, I then said to Juna, 'Because the Buddha is not among the assembly, the heretics want to stir up trouble.'

。而汝今時不得與諍，若起斗諍即不能利益多人，復令多人生諸苦惱，乃至諸天人眾悉無利益咸生苦惱。』」

佛言阿難：「汝見何緣，乃言：『佛不在眾，有外道輩起斗諍事。』邪？」

阿難白佛言：「世尊！我於一時，見二苾芻佛所稱讚。是二苾芻善持律法，威儀次序在一處行，我時見已乃謂彼言：『汝二苾芻，不應如是現威儀相。佛不在眾，或有外道，見是相已起斗諍事。若斗諍起，即令多人乃至諸天人眾，悉無利益咸生苦惱。』我憶此緣，故為尊那作如是說。」

佛言阿難：「于汝意云何？」

阿難白佛言：「世尊！我於是事不能了知。」

佛言阿難：「我以自智現成正覺，于其中間廣說諸法，謂四念處、四正斷、四神足、五根、五力、七覺支、八正道，如是等法，我所宣說悉知悉見。阿難！多諸外道于苾芻眾而興斗諍，此斗諍緣，汝能知不？」

阿難白佛言：「世尊！我不能知。」

佛言阿難：「謂有苾芻，于戒有增或時有減，威儀有增或時有減。阿難！若戒及威儀有增有減，即失常法；隨所行處，乃有外道，見是事已即起斗諍。若斗諍起，即令多人乃至諸天人眾，無所利益咸生苦惱

現代漢語譯本：『而你現在不能與他們爭辯，如果引發爭鬥，就不能利益大眾，反而會讓許多人產生痛苦煩惱，甚至天界和人間的所有眾生都得不到利益，反而都產生痛苦煩惱。』 佛陀對阿難說：『你看到什麼原因，才說：『佛陀不在僧團中，會有外道之輩引發爭鬥之事』呢？』 阿難對佛陀說：『世尊！我曾經有一次，看到兩位比丘受到佛陀的稱讚。這兩位比丘善於持守戒律，威儀整齊地一起行走，我當時看到后就對他們說：『你們兩位比丘，不應該這樣顯現威儀之相。佛陀不在僧團中，或許會有外道，看到這種情形后引發爭鬥之事。如果爭鬥發生，就會讓許多人乃至天界和人間的所有眾生，都得不到利益，反而都產生痛苦煩惱。』我記得這個緣由，所以才對尊那這樣說。』 佛陀對阿難說：『你認為如何呢？』 阿難對佛陀說：『世尊！我對於這件事不能瞭解。』 佛陀對阿難說：『我以自己的智慧現證正覺，在這期間廣泛宣說諸法，即四念處、四正斷、四神足、五根、五力、七覺支、八正道，像這樣的法，我所宣說的都完全知曉。阿難！許多外道在比丘僧團中引發爭鬥，這爭鬥的緣由，你能知道嗎？』 阿難對佛陀說：『世尊！我不能知道。』 佛陀對阿難說：『所謂有比丘，在戒律上有增加或減少，在威儀上有增加或減少。阿難！如果戒律和威儀有增加或減少，就會失去常法；隨著所行之處，就會有外道，看到這種情況后就引發爭鬥。如果爭鬥發生，就會讓許多人乃至天界和人間的所有眾生，都得不到利益，反而都產生痛苦煩惱。』

English version: 'And you should not argue with them now. If a dispute arises, it will not benefit many people, but will cause many to suffer and be troubled. Even all beings in the heavens and the human realm will not benefit, but will instead suffer and be troubled.' The Buddha said to Ananda, 'What reason did you see that made you say, 'When the Buddha is not in the assembly, there will be outsiders who will cause disputes'?' Ananda replied to the Buddha, 'Venerable One, once I saw two monks praised by the Buddha. These two monks were good at upholding the precepts, and they walked together with proper deportment. When I saw this, I said to them, 'You two monks should not display such an appearance of deportment. When the Buddha is not in the assembly, there may be outsiders who, upon seeing this, will cause disputes. If a dispute arises, it will cause many people, even all beings in the heavens and the human realm, to not benefit, but instead suffer and be troubled.' I remember this reason, and that is why I spoke to Zunna in this way.' The Buddha said to Ananda, 'What do you think?' Ananda replied to the Buddha, 'Venerable One, I do not understand this matter.' The Buddha said to Ananda, 'I have attained perfect enlightenment through my own wisdom, and in the meantime, I have extensively expounded the Dharma, namely the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path. I fully know and see all the teachings I have proclaimed. Ananda, many outsiders cause disputes within the monastic community. Do you know the reason for these disputes?' Ananda replied to the Buddha, 'Venerable One, I do not know.' The Buddha said to Ananda, 'It is said that there are monks who have increased or decreased in their precepts, and increased or decreased in their deportment. Ananda, if the precepts and deportment are increased or decreased, they will lose the constant Dharma; wherever they go, there will be outsiders who, upon seeing this, will cause disputes. If a dispute arises, it will cause many people, even all beings in the heavens and the human realm, to not benefit, but instead suffer and be troubled.'

。何以故？阿難！諸外道尼乾陀輩，非一切智亦非真實，於一切處一切所見悉不清凈，是故常樂起斗諍事。阿難！當知諸苾芻眾諍事起時，由有種種斗諍根本。」

阿難白佛言：「善哉世尊！善哉善逝！今正是時，愿佛宣說斗諍根本，令諸苾芻聞已憶持常離過失。」

佛言阿難：「汝等諦聽！如理作意，如善記念，今為汝說。阿難！若有苾芻起忿恨心，由忿恨故，乃于師長不生恭敬尊重等心，亦復不能承事供養；由不恭敬彼師長故，即不見法；以不見法故，于苾芻眾中不正觀察；由不正觀察故，乃興斗諍；由斗諍起故，即令多人乃至諸天人眾，悉無利益咸生苦惱。又有苾芻，于內于外悉計為有，作實觀察注意積集，喜為邪惡、極惡作意，勇發邪勤、出邪妄語，引起斗諍。如是妄念不正知，起不相應，乃至於斗諍緣不能斷滅。阿難！如是等事為斗諍根本，是故生諸苦惱。苦惱因者，謂由先起忿恨心故，如是復起覆、誑、諂、嫉、慳、無慚無愧、不正知、見取等，及諸執著邪妄憶念。以如是等諸惡因緣故，乃于師長不生恭敬尊重等心，亦復不能承事供養；由不尊敬彼師長故，即不見法；以不見法故，即于苾芻眾中不正觀察；由不正觀察故，乃興斗諍。

「阿難！如先所說，如是等緣皆是斗諍根本

現代漢語譯本：為什麼呢？阿難！那些外道尼乾子之流，並非全知全能，也不真實，他們在所有地方、所有見解都不清凈，所以常常喜歡挑起爭鬥。阿難！你應該知道，當比丘僧團發生爭執時，是因為存在各種爭鬥的根源。 阿難對佛說：『世尊，說得太好了！善逝，說得太好了！現在正是時候，希望佛陀宣說爭鬥的根源，讓比丘們聽了之後能夠記住，並常常遠離過失。』 佛陀對阿難說：『你們仔細聽！如理作意，好好記住，現在為你們說。阿難！如果有比丘生起忿恨心，因為忿恨的緣故，就對師長不生恭敬尊重等心，也不能承事供養；因為不恭敬師長，就不能見到法；因為不能見到法，就在比丘僧團中不能正確觀察；因為不能正確觀察，就引發爭鬥；因為爭鬥的發生，就使很多人乃至諸天人眾，都得不到利益，反而產生苦惱。還有比丘，對內對外都執著于『有』，進行真實的觀察，注意積累，喜歡邪惡、極惡的作意，勇於發起邪勤、說出虛妄的言語，從而引起爭鬥。像這樣妄念不正知，生起不相應的行為，以至於不能斷滅爭鬥的因緣。阿難！像這些事情都是爭鬥的根源，所以會產生各種苦惱。苦惱的原因，是因為先產生了忿恨心，然後又產生了覆藏、欺誑、諂媚、嫉妒、慳吝、無慚無愧、不正知、見取等，以及各種執著邪妄的憶念。因為這些惡的因緣，就對師長不生恭敬尊重等心，也不能承事供養；因為不尊敬師長，就不能見到法；因為不能見到法，就在比丘僧團中不能正確觀察；因為不能正確觀察，就引發爭鬥。 『阿難！就像先前所說，這些因緣都是爭鬥的根源。』

English version: Why is that? Ananda! Those non-Buddhist ascetics, the Niganthas and others, are not all-knowing, nor are they truthful. Their views and perceptions are impure in all places and in all things. Therefore, they are always fond of initiating disputes. Ananda! You should know that when disputes arise within the community of monks, it is because there are various roots of conflict. Ananda said to the Buddha, 'Excellent, World Honored One! Excellent, Well-Gone One! Now is the right time. May the Buddha explain the roots of conflict, so that the monks, having heard it, may remember it and always stay away from faults.' The Buddha said to Ananda, 'Listen carefully! Pay attention properly, remember well, and now I will explain it to you. Ananda! If a monk develops anger, because of that anger, he will not have respect and reverence for his teachers, nor will he serve and make offerings to them. Because he does not respect his teachers, he will not see the Dharma. Because he does not see the Dharma, he will not observe correctly within the community of monks. Because he does not observe correctly, he will initiate disputes. Because disputes arise, many people, even the gods and humans, will not receive benefits and will instead experience suffering. Furthermore, there are monks who cling to the idea of 'existence' both internally and externally, making real observations, focusing on accumulation, delighting in evil and extremely evil intentions, bravely initiating wrong efforts, and speaking false words, thus causing disputes. Such wrong thoughts and incorrect knowledge lead to inappropriate actions, to the point that the causes of conflict cannot be eliminated. Ananda! Such things are the roots of conflict, and therefore, they give rise to various sufferings. The cause of suffering is that anger arises first, and then concealment, deceit, flattery, jealousy, stinginess, shamelessness, lack of conscience, incorrect knowledge, clinging to views, and various attachments to wrong memories arise. Because of these evil causes, they do not have respect and reverence for their teachers, nor do they serve and make offerings to them. Because they do not respect their teachers, they do not see the Dharma. Because they do not see the Dharma, they do not observe correctly within the community of monks. Because they do not observe correctly, they initiate disputes.' 'Ananda! As previously stated, these causes are all the roots of conflict.'

。以此緣故，若斗諍起時，有七種滅諍法。如我所說，阿難！諸有諍事，若已起、若未起悉能息滅。何等為七？所謂現前毗尼，憶念毗尼，不癡毗尼，自言治，多人語，知所作，如草覆地；是為七種。

「云何名為現前毗尼滅諍法？阿難！所謂一人為一人說法毗尼，一人為二人說、一人為多人說、一人為大眾說，現前成四；二人為一人說法毗尼，二人為一人說、二人為多人說、二人為大眾說，現前成四；多人為一人說法毗尼，多人為二人說、多人為多人說、多人為大眾說，現前成四；大眾為一人說法毗尼，大眾為二人說、大眾為多人說、大眾為大眾說，現前成四。如是名為現前毗尼滅諍法。以此法故，能令諍事而得息滅。

「云何名為憶念毗尼滅諍法？阿難！謂有苾芻隨犯罪已不自憶念，余苾芻謂言：『汝犯是罪，應當憶念，于大眾中求哀大眾，作憶念毗尼。』是苾芻即入眾中求哀大眾，作憶念毗尼。是時大眾如大師教，與作憶念毗尼。是苾芻得出罪已，息滅諍事。如是名為憶念毗尼滅諍法。以此法故，能令諍事而得息滅。

「云何名為不癡毗尼滅諍法？阿難！謂若苾芻癡狂心亂、痛惱所纏，雖復多聞不能順行，于所聞法翻謂雜說，作是言已舍眾而去

現代漢語譯本：因此，如果發生爭鬥，有七種平息爭鬥的方法。正如我所說，阿難！所有爭端，無論已經發生還是尚未發生，都可以平息。這七種方法是什麼呢？它們是：現前毗尼、憶念毗尼、不癡毗尼、自言治、多人語、知所作、如草覆地；這便是七種方法。 什麼是現前毗尼平息爭鬥的方法呢？阿難！就是說，一個人為一個人說法毗尼，一個人為兩個人說、一個人為多人說、一個人為大眾說，這現前有四種情況；兩個人為一個人說法毗尼，兩個人為兩個人說、兩個人為多人說、兩個人為大眾說，這現前有四種情況；多人為一個人說法毗尼，多人為兩個人說、多人為多人說、多人為大眾說，這現前有四種情況；大眾為一個人說法毗尼，大眾為兩個人說、大眾為多人說、大眾為大眾說，這現前有四種情況。這被稱為現前毗尼平息爭鬥的方法。通過這種方法，可以使爭端得以平息。 什麼是憶念毗尼平息爭鬥的方法呢？阿難！就是說，如果有個比丘犯了戒，自己沒有意識到，其他比丘會說：『你犯了這個戒，應該記住，在大眾中向大眾懺悔，進行憶念毗尼。』這個比丘就進入大眾中向大眾懺悔，進行憶念毗尼。這時，大眾按照大師的教導，為他進行憶念毗尼。這個比丘在出罪后，爭端就平息了。這被稱為憶念毗尼平息爭鬥的方法。通過這種方法，可以使爭端得以平息。 什麼是不癡毗尼平息爭鬥的方法呢？阿難！就是說，如果有個比丘因為癡狂、心亂、被痛苦纏繞，即使聽聞了很多佛法，也不能按照佛法修行，對於所聽聞的佛法反而胡言亂語，說完這些就離開大眾。

English version: Therefore, if a dispute arises, there are seven methods to settle it. As I have said, Ananda! All disputes, whether they have already arisen or not, can be resolved. What are these seven methods? They are: 'Present Vinaya', 'Remembrance Vinaya', 'Non-delusion Vinaya', 'Self-declaration', 'Majority vote', 'Knowing what to do', and 'Covering like grass'; these are the seven methods. What is the method of settling disputes called 'Present Vinaya'? Ananda! It means that one person explains the Vinaya to one person, one person to two people, one person to many people, and one person to the assembly, which makes four cases; two people explain the Vinaya to one person, two people to two people, two people to many people, and two people to the assembly, which makes four cases; many people explain the Vinaya to one person, many people to two people, many people to many people, and many people to the assembly, which makes four cases; the assembly explains the Vinaya to one person, the assembly to two people, the assembly to many people, and the assembly to the assembly, which makes four cases. This is called the method of settling disputes by 'Present Vinaya'. By this method, disputes can be settled. What is the method of settling disputes called 'Remembrance Vinaya'? Ananda! It means that if a bhikkhu has violated a precept and does not remember it himself, other bhikkhus will say: 'You have violated this precept, you should remember it, confess to the assembly, and perform the Remembrance Vinaya.' This bhikkhu then enters the assembly to confess to the assembly and perform the Remembrance Vinaya. At this time, the assembly, according to the Master's teachings, performs the Remembrance Vinaya for him. After this bhikkhu is absolved of the offense, the dispute is settled. This is called the method of settling disputes by 'Remembrance Vinaya'. By this method, disputes can be settled. What is the method of settling disputes called 'Non-delusion Vinaya'? Ananda! It means that if a bhikkhu is deluded, mentally disturbed, or tormented by pain, even if he has heard much of the Dharma, he cannot practice according to it. Instead, he speaks nonsense about what he has heard, and after saying these things, he leaves the assembly.

。是苾芻，后時還得本心，余苾芻謂言：『汝犯是罪，當入眾中求哀大眾，作不癡毗尼。』是苾芻即入眾中求哀大眾，作不癡毗尼。是時大眾如大師教，與作不癡毗尼。是苾芻得出罪已，息滅諍事。如是名為不癡毗尼滅諍法。以此法故，能令諍事而得息滅。

「云何名為自言治滅諍法？阿難！謂若苾芻不知罪相，言廣知廣解，復于眾中發如是言：『尊者！我于利養難所得故。』余苾芻謂言：『汝于罪相不知不解，言廣知廣解，汝犯是罪，當於眾中求哀大眾，悔謝其罪。』是苾芻即入眾中，求哀大眾而自悔責。是時大眾如大師教，與自言治法。是苾芻得出罪已，息滅諍事。如是名為自言治滅諍法。以此法故，能令諍事而得息滅。

「云何名為多人語滅諍法？阿難！謂若二苾芻共一住處，諍事忽起，出種種語廣興諍論，各執一言，有言是法、有言非法，有言是毗尼、有言非毗尼，有言是有罪、有言非有罪。是二苾芻，諍事起時息滅者善。若不息滅，此二苾芻離本住處異處興諍。離是處已，能于中路息滅者善。若不息滅，即多苾芻眾共為滅諍：有以經為分別說者，有以律為分別說者，有以摩怛里迦為分別說者。以是多人為分別說故，是二苾芻諍事息滅。如是名為多人語滅諍法。以此法故，能令諍事而得息滅

現代漢語譯本：如果一個比丘，後來恢復了本心，其他比丘對他說：『你犯了這個罪，應當到僧團中請求大眾的寬恕，進行不癡毗尼。』這個比丘就到僧團中請求大眾的寬恕，進行不癡毗尼。這時，大眾按照大師的教導，為他進行了不癡毗尼。這個比丘出罪后，爭端就平息了。這叫做不癡毗尼滅諍法。通過這種方法，能夠使爭端得以平息。 現代漢語譯本：什麼叫做自言治滅諍法呢？阿難！如果一個比丘不知道罪行的真相，卻說自己廣知廣解，又在僧團中說：『各位尊者！我因為難以獲得利養。』其他比丘對他說：『你對罪行的真相既不知道也不瞭解，卻說自己廣知廣解，你犯了這個罪，應當在僧團中請求大眾的寬恕，懺悔自己的罪過。』這個比丘就到僧團中，請求大眾的寬恕並自我責備。這時，大眾按照大師的教導，為他進行了自言治法。這個比丘出罪后，爭端就平息了。這叫做自言治滅諍法。通過這種方法，能夠使爭端得以平息。 現代漢語譯本：什麼叫做多人語滅諍法呢？阿難！如果兩個比丘住在一起，突然發生爭端，說出各種各樣的話，廣泛地引發爭論，各自堅持自己的說法，有的說是法，有的說非法，有的說是毗尼，有的說非毗尼，有的說有罪，有的說無罪。這兩個比丘，在爭端發生時能夠平息是好的。如果不能平息，這兩個比丘離開原來的住處，到其他地方繼續爭論。離開這個地方后，如果能在中途平息是好的。如果不能平息，就由眾多比丘共同來平息爭端：有的用經來分別解說，有的用律來分別解說，有的用摩怛里迦來分別解說。因為有這麼多人分別解說，這兩個比丘的爭端就平息了。這叫做多人語滅諍法。通過這種方法，能夠使爭端得以平息。

English version: If a bhikkhu, later regains his original mind, other bhikkhus would say to him: 『You have committed this offense, you should go to the Sangha and ask for forgiveness from the assembly, and perform the 'not-deluded' vinaya.』 This bhikkhu would then go to the Sangha and ask for forgiveness from the assembly, and perform the 'not-deluded' vinaya. At this time, the assembly, according to the Master's teachings, would perform the 'not-deluded' vinaya for him. After this bhikkhu is absolved of the offense, the dispute would cease. This is called the 'not-deluded' vinaya method of settling disputes. Through this method, disputes can be settled. English version: What is called the 'self-declaration' method of settling disputes? Ananda! If a bhikkhu does not know the nature of an offense, yet claims to be widely knowledgeable and understanding, and further says in the Sangha: 『Venerable ones! I am having difficulty obtaining material support.』 Other bhikkhus would say to him: 『You neither know nor understand the nature of the offense, yet you claim to be widely knowledgeable and understanding. You have committed this offense, you should ask for forgiveness from the assembly in the Sangha, and repent for your offense.』 This bhikkhu would then go to the Sangha, ask for forgiveness from the assembly, and reproach himself. At this time, the assembly, according to the Master's teachings, would perform the 'self-declaration' method for him. After this bhikkhu is absolved of the offense, the dispute would cease. This is called the 'self-declaration' method of settling disputes. Through this method, disputes can be settled. English version: What is called the 'many-voices' method of settling disputes? Ananda! If two bhikkhus live in the same place, and a dispute suddenly arises, they utter various words, widely stirring up arguments, each holding to their own view, some saying it is Dharma, some saying it is not Dharma, some saying it is Vinaya, some saying it is not Vinaya, some saying there is an offense, some saying there is no offense. It is good if these two bhikkhus can settle the dispute when it arises. If they cannot settle it, these two bhikkhus leave their original dwelling place and continue the dispute in another place. After leaving this place, it is good if they can settle it on the way. If they cannot settle it, then many bhikkhus together will settle the dispute: some will explain using the Sutras, some will explain using the Vinaya, and some will explain using the Matrika. Because so many people are explaining, the dispute between these two bhikkhus will cease. This is called the 'many-voices' method of settling disputes. Through this method, disputes can be settled.

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「云何名為知所作滅諍法？阿難！謂若苾芻隨犯罪已，自知有犯，或語他人、或不語人，而自思念已，詣余苾芻所，脫去革屣，于苾芻前偏袒一肩右膝著地，三稱己名及自族氏：『我犯是罪不敢覆藏，來尊者所求哀懺悔。唯愿尊者佈施歡喜。』時彼尊者即聽懺悔。是苾芻得清凈已，彼尊者言：『汝見是罪相不？』苾芻答言：『我已見是罪相。』尊者復言：『汝當如法奉持律儀。』苾芻答言：『我今如法奉持律儀。』如是三說。如是名為知所作滅諍法。以此法故，能令諍事而得息滅。

「云何名為如草覆地滅諍法？阿難！謂諸苾芻眾共在一處，互起斗諍分兩朋住。時一朋中，耆年者耆年者一處，知法者知法者一處，上首者上首者一處。於是朋中有苾芻，為利養故而起諍事。起諍事已，于自眾中作如是言：『某處白衣舍利養易得，我于彼中如法律說。有餘苾芻，以是緣故於我起諍。諸大德！若我以是事故犯諍罪者，愿諸大德舍我是罪，乃至我故入白衣舍亦悉聽懺除，犯突吉羅罪故。我從今已往不作是事，若有所作，當於諸大德所求哀懺悔，我有所作不敢覆藏。』是苾芻作是懺時，而自朋中唯一苾芻不聽許懺

『什麼是稱為「知所作滅諍法」的方法呢？阿難！如果比丘犯了戒，自己知道犯了戒，或者告訴別人，或者不告訴別人，然後自己思考後，去到其他比丘那裡，脫下鞋子，在比丘面前袒露右肩，右膝跪地，三次說出自己的名字和家族：『我犯了這個罪，不敢隱瞞，來到尊者這裡請求懺悔。希望尊者能給予寬恕。』這時，那位尊者就允許他懺悔。這位比丘得到清凈后，那位尊者會說：『你看到這個罪的相狀了嗎？』比丘回答說：『我已經看到這個罪的相狀了。』尊者又說：『你應該如法奉持戒律。』比丘回答說：『我現在如法奉持戒律。』像這樣說三次。這稱為「知所作滅諍法」。通過這種方法，可以使爭端平息。 『什麼是稱為「如草覆地滅諍法」的方法呢？阿難！如果眾比丘在一起，互相爭鬥，分成兩派。這時，其中一派中，年長的和年長的在一起，懂法的和懂法的在一起，首領和首領在一起。這時，這一派中有比丘，爲了利益而引發爭端。引發爭端后，在自己這一派中這樣說：『某處在家居士那裡容易得到供養，我在那裡如法律所說。有其他比丘，因為這個原因和我發生爭執。各位大德！如果我因為這件事犯了爭執的罪，希望各位大德原諒我的罪，甚至我因此進入在家居士的住所也允許懺悔，因為犯了突吉羅罪。我從今以後不再做這件事，如果做了，會在各位大德那裡請求懺悔，我所做的事情不敢隱瞞。』這位比丘在懺悔時，自己這一派中只有一個比丘不允許他懺悔。

『What is called the method of 『knowing what one has done to end disputes』? Ananda! If a bhikkhu commits an offense, knowing that he has committed an offense, whether he tells others or not, and after reflecting on it, goes to another bhikkhu, takes off his shoes, bares his right shoulder in front of the bhikkhu, kneels on his right knee, and says his name and family name three times: 『I have committed this offense and dare not conceal it. I come to the Venerable One to ask for repentance. May the Venerable One grant me forgiveness.』 At that time, that Venerable One will allow him to repent. After this bhikkhu has been purified, that Venerable One will say: 『Do you see the nature of this offense?』 The bhikkhu will answer: 『I have seen the nature of this offense.』 The Venerable One will say again: 『You should uphold the precepts according to the Dharma.』 The bhikkhu will answer: 『I now uphold the precepts according to the Dharma.』 He says this three times. This is called the method of 『knowing what one has done to end disputes.』 By this method, disputes can be resolved. 『What is called the method of 『covering the ground with grass to end disputes』? Ananda! If the bhikkhus are together in one place, fighting with each other, and divided into two factions. At this time, in one faction, the elders are together with the elders, those who know the Dharma are together with those who know the Dharma, and the leaders are together with the leaders. At this time, there is a bhikkhu in this faction who starts a dispute for the sake of gain. After starting the dispute, he says in his own faction: 『It is easy to get offerings from the lay people in a certain place, and I am there as the law says. Other bhikkhus have disputes with me for this reason. Venerable Ones! If I have committed the offense of dispute because of this matter, I hope that the Venerable Ones will forgive my offense, and even if I enter the residence of the lay people because of this, I am allowed to repent, because I have committed the offense of dukkata. From now on, I will not do this again. If I do, I will ask for repentance from the Venerable Ones. I dare not conceal what I have done.』 When this bhikkhu is repenting, only one bhikkhu in his own faction does not allow him to repent.

。時彼苾芻即入他朋，脫去革屣偏袒一肩，從耆年上座次第問訊已，還至上座前右膝著地合掌而住，即白眾言：『諸大德！某處白衣舍利養易得，我于彼中如法律說。有餘苾芻，以是緣故於我起諍。我即于自眾中如法求懺，時我眾中有一苾芻不聽許懺，我故來此求哀懺悔。諸大德！若我以是事故犯諍罪者，愿諸大德舍我是罪，乃至我從白衣捨出，亦悉聽懺除，犯突吉羅罪故。我今于諸大德前求哀懺悔，我有所作不敢覆藏，愿諸大德聽許我懺，佈施歡喜。』時彼大眾即聽許懺。是苾芻得清凈已，彼上座謂言：『汝見是罪相不？』苾芻答言：『我已見是罪相。』彼上座復言：『汝當如法奉持律儀。』苾芻答言：『我今如法奉持律儀。』如是三說。時他朋中亦如此朋，耆年者耆年者一處，知法者知法者一處，上首者上首者一處。於是朋中有苾芻為利養故而起諍事。起諍事已，于自眾中作如是言：『某白衣舍利養易得，我于彼中如法律說。有餘苾芻，以是緣故起斗諍事。』如是乃至第二第三問答等事，廣如前說。阿難！彼彼苾芻知自有犯往來陳懺已，互相見時恭敬問訊，息滅諍緣止諸語論，無復少法而起分別。如是名為如草覆地滅諍法。以此法故，能令諍事而得息滅。阿難！如是等七滅諍法，汝諸苾芻應當記念

現代漢語譯本：當時，那位比丘就進入其他僧團，脫下鞋子，袒露右肩，從年長的上座依次問訊后，回到上座前，右膝著地，合掌站立，然後對大眾說：『諸位大德！某處白衣的供養容易得到，我在那裡如法律所說。有其他比丘，因為這個緣故與我發生爭執。我已經在自己的僧團中依法請求懺悔，當時我僧團中有一位比丘不允許我懺悔，所以我來到這裡請求哀求懺悔。諸位大德！如果我因為這件事犯了爭執罪，希望諸位大德赦免我的罪過，甚至在我離開白衣家后，也允許我懺悔消除，因為我犯了突吉羅罪。我現在在諸位大德面前請求哀求懺悔，我所做的事情不敢隱瞞，希望諸位大德允許我懺悔，佈施歡喜。』當時，大眾就允許他懺悔。這位比丘得到清凈后，那位上座說：『你看到這個罪相了嗎？』比丘回答說：『我已經看到這個罪相了。』那位上座又說：『你應該如法奉持戒律。』比丘回答說：『我現在如法奉持戒律。』這樣說了三次。當時，其他僧團也像這個僧團一樣，年長的和年長的在一起，懂法的和懂法的在一起，上首的和上首的在一起。於是，這個僧團中有比丘爲了利益供養而發生爭執。發生爭執后，在自己的僧團中這樣說：『某白衣的供養容易得到，我在那裡如法律所說。有其他比丘，因為這個緣故發生爭鬥。』像這樣，乃至第二第三次問答等事情，詳細情況如前面所說。阿難！那些比丘知道自己有犯錯，往來陳述懺悔后，互相見面時恭敬問訊，平息爭執的因緣，停止各種議論，不再有任何法而產生分別。這叫做像用草覆蓋地面一樣平息爭執的方法。因為這個方法，能夠使爭執的事情得以平息。阿難！像這樣的七種平息爭執的方法，你們這些比丘應當記住。 現代漢語譯本：當時，那位比丘就進入其他僧團，脫下革履，袒露右肩，從年長的上座依次問訊后，回到上座前，右膝著地，合掌而立，然後對大眾說：『諸位大德！某處白衣的供養容易得到，我在那裡如法律所說。有其他比丘，因為這個緣故與我發生爭執。我已經在自己的僧團中依法請求懺悔，當時我僧團中有一位比丘不允許我懺悔，所以我來到這裡請求哀求懺悔。諸位大德！如果我因為這件事犯了爭執罪，希望諸位大德赦免我的罪過，甚至在我離開白衣家后，也允許我懺悔消除，因為我犯了突吉羅罪。我現在在諸位大德面前請求哀求懺悔，我所做的事情不敢隱瞞，希望諸位大德允許我懺悔，佈施歡喜。』當時，大眾就允許他懺悔。這位比丘得到清凈后，那位上座說：『你看到這個罪相了嗎？』比丘回答說：『我已經看到這個罪相了。』那位上座又說：『你應該如法奉持戒律。』比丘回答說：『我現在如法奉持戒律。』這樣說了三次。當時，其他僧團也像這個僧團一樣，年長的和年長的在一起，懂法的和懂法的在一起，上首的和上首的在一起。於是，這個僧團中有比丘爲了利益供養而發生爭執。發生爭執后，在自己的僧團中這樣說：『某白衣的供養容易得到，我在那裡如法律所說。有其他比丘，因為這個緣故發生爭鬥。』像這樣，乃至第二第三次問答等事情，詳細情況如前面所說。阿難！那些比丘知道自己有犯錯，往來陳述懺悔后，互相見面時恭敬問訊，平息爭執的因緣，停止各種議論，不再有任何法而產生分別。這叫做像用草覆蓋地面一樣平息爭執的方法。因為這個方法，能夠使爭執的事情得以平息。阿難！像這樣的七種平息爭執的方法，你們這些比丘應當記住。

English version: At that time, that bhikkhu entered another assembly, took off his leather sandals, bared one shoulder, and after greeting the senior monks in order, returned to the senior monk, knelt on his right knee, joined his palms, and stood there. Then he said to the assembly: 'Venerable sirs! Alms from a certain layperson's house are easy to obtain, and I have spoken about it there according to the law. Other bhikkhus, because of this reason, have had a dispute with me. I have already requested repentance according to the law in my own assembly, but at that time, one bhikkhu in my assembly did not allow me to repent, so I have come here to beg for repentance. Venerable sirs! If I have committed an offense of dispute because of this matter, I wish that you venerable sirs would forgive my offense, and even after I leave the layperson's house, also allow me to repent and eliminate it, because I have committed a dukkata offense. I now beg for repentance before you venerable sirs, and I dare not conceal what I have done. I wish that you venerable sirs would allow me to repent and grant me joy.' At that time, the assembly allowed him to repent. After this bhikkhu had become pure, that senior monk said: 'Do you see this sign of offense?' The bhikkhu replied: 'I have already seen this sign of offense.' That senior monk said again: 'You should uphold the precepts according to the law.' The bhikkhu replied: 'I now uphold the precepts according to the law.' He said this three times. At that time, the other assembly was also like this assembly, the seniors were with the seniors, those who knew the law were with those who knew the law, and the leaders were with the leaders. Then, in that assembly, there were bhikkhus who started disputes for the sake of gain and offerings. After starting a dispute, they said in their own assembly: 'Alms from a certain layperson's house are easy to obtain, and I have spoken about it there according to the law. Other bhikkhus, because of this reason, have started a fight.' Like this, up to the second and third questions and answers, the details are as described before. Ananda! Those bhikkhus, knowing that they had committed an offense, after going back and forth to confess, when they met each other, greeted each other respectfully, extinguished the causes of dispute, stopped all discussions, and no longer had any dharma that caused discrimination. This is called the method of extinguishing disputes like covering the ground with grass. Because of this method, disputes can be extinguished. Ananda! You bhikkhus should remember these seven methods of extinguishing disputes.

「複次，阿難！有六種和敬法。汝等諦聽，如理作意，如善記念，今為汝說。何等為六？所謂于其身業行慈和事，常于佛所凈修梵行，于諸正法尊重禮敬、如理修行，于苾芻眾和合共住，此名身業和敬法。復于語業，出慈和語無諸違諍，此名語業和敬法。復于意業，起慈和意無所違背，此名意業和敬法。又復，若得法利及世利養悉同所受，或時持缽次第行乞，隨有所得飲食等物白眾令知，與眾同受勿私隱用，若眾同知者即同梵行，此名利和敬法。又復于戒不破不斷，戒力堅固離垢清凈已，知時知處普遍平等，應受施主飲食供養，如是凈戒同一所修、同所了知、同修梵行，此名戒和敬法。又復若見聖智趣證出離之道，乃至盡苦邊際，于如是相如實見已，同一所作、同所了知、同修梵行，此名見和敬法。如是等名為六和敬法。

「阿難！如先所說斗諍根本，汝諸苾芻應當斷除，於七滅諍法應當了知，諸有諍事若已起、若未起，悉令息滅已，同修六和敬法。汝諸苾芻！若如是行，乃于東西南北，隨往方所若行若止，令汝苾芻悉得安樂、離諸諍事；乃至我涅槃后，亦復令汝諸苾芻眾，於一切處常得安樂，如我現在住世說法教化眾生等無有異

現代漢語譯本： 『再者，阿難！有六種和敬法。你們仔細聽，如理作意，好好記住，現在為你們說。哪六種呢？就是說在身業方面，行慈和的事，常常在佛陀那裡清凈地修習梵行，對於各種正法尊重禮敬、如理修行，與比丘眾和合共住，這稱為身業和敬法。又在語業方面，說出慈和的語言，沒有各種違背爭論，這稱為語業和敬法。又在意業方面，生起慈和的心意，沒有違背，這稱為意業和敬法。還有，如果得到法利和世俗的利益供養，都共同接受，或者有時拿著缽依次乞食，隨所得的飲食等物告訴大眾，與大眾共同享用，不要私自隱藏使用，如果大眾都知道，就如同共同修習梵行，這稱為利和敬法。還有，在戒律方面不破不壞，戒力堅固，遠離垢染清凈之後，知道時間地點，普遍平等，應該接受施主的飲食供養，這樣清凈的戒律共同修習、共同瞭解、共同修習梵行，這稱為戒和敬法。還有，如果見到聖智趣向證得出離之道，乃至到達痛苦的盡頭，對於這樣的相如實地見到之後，共同去做、共同瞭解、共同修習梵行，這稱為見和敬法。像這些就稱為六和敬法。 『阿難！像先前所說的鬥爭根本，你們這些比丘應當斷除，對於七滅諍法應當瞭解，各種爭論的事情，如果已經發生或者沒有發生，都使它平息，然後共同修習六和敬法。你們這些比丘！如果這樣實行，那麼在東西南北，無論去到哪裡，無論是行走還是停止，都使你們這些比丘都得到安樂，遠離各種爭論的事情；甚至在我涅槃之後，也讓你們這些比丘眾，在一切地方常常得到安樂，就像我現在住世說法教化眾生一樣沒有差別。』

English version: 'Furthermore, Ananda! There are six principles of harmonious respect. You should listen carefully, attend to them properly, and remember them well. Now I will explain them to you. What are the six? They are: in bodily actions, practicing deeds of loving-kindness, always diligently cultivating pure conduct at the Buddha's place, respecting and revering all the true teachings, practicing them properly, and living harmoniously with the community of monks. This is called the principle of harmonious respect in bodily actions. Furthermore, in verbal actions, speaking words of loving-kindness without any disputes or contradictions. This is called the principle of harmonious respect in verbal actions. Furthermore, in mental actions, generating thoughts of loving-kindness without any opposition. This is called the principle of harmonious respect in mental actions. Moreover, if one obtains benefits from the Dharma or worldly material offerings, all should be shared equally. Or, when going on alms rounds with the bowl, whatever food or other items are obtained should be made known to the community, and shared with them, not kept hidden for personal use. If the community is aware, it is like practicing the pure conduct together. This is called the principle of harmonious respect in sharing benefits. Furthermore, regarding precepts, not breaking or violating them, having strong precepts, being free from defilements and pure, knowing the proper time and place, being universally equal, and accepting the offerings of food from donors. Thus, these pure precepts are practiced together, understood together, and the pure conduct is cultivated together. This is called the principle of harmonious respect in precepts. Furthermore, if one sees the path of holy wisdom leading to liberation, even to the end of suffering, having truly seen this aspect, one should act together, understand together, and cultivate the pure conduct together. This is called the principle of harmonious respect in views. These are known as the six principles of harmonious respect.' 'Ananda! As mentioned earlier, the root of conflict should be eliminated by you monks. You should understand the seven methods for settling disputes. All matters of dispute, whether they have arisen or not, should be resolved, and then you should all practice the six principles of harmonious respect together. You monks! If you practice in this way, then in the east, west, south, and north, wherever you go, whether walking or stopping, you will all be at peace and free from disputes. Even after my Nirvana, may your community of monks always be at peace in all places, just as I am now in the world teaching and guiding sentient beings, without any difference.'

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The Buddha Speaks of the Causes and Conditions for Ending Disputes Sutra