滅諍

1) The bhikkhu is pure and without offense.

1）該比丘清淨無罪。

2) He is accused of an offense.

2）他被指控犯有罪行。

3) He asks for the verdict.

3）他要求判決。

4) The Community gives him the verdict.

4）僧團給予他判決。

5) It is in accordance with the Dhamma, the assembly of bhikkhus being united and competent to give it (Cv.IV.4.11).

5）這是符合法的，比丘集眾和合，有能力給予之（《小品》.四.4.11）。

1) does not remember what he did while insane;

1）不記得自己在精神錯亂時做了什麼；

2) remembers, but only as if in a dream; or

2）記得，但感覺就像在做夢一樣；或者

3) is still insane enough to believe that his behavior is proper. (“I act that way and so do you. It’s allowable for me and allowable for you!”) (Cv.IV.6.2).

3）仍然精神錯亂到認為自己的行為是恰當的。（「我這樣做，你也這樣做。我這樣做是允許的，你這樣做也是允許的！」）（《小品》.四.6.2）。

1) The issue is important.

1）該爭議/諍論很重要。

2) The face-to-face procedures have all been followed but have not succeeded in settling the issue. (The discussion in the Cullavagga indicates that at least two Communities have tried settling the issue; the Commentary recommends trying the normal procedures in at least two or three.)

2）已遵循所有的面對面程序，但未能成功解決諍論。（《小品》中的討論表明，至少有兩個僧團已嘗試解決這個諍論；《義註》建議至少在兩到三個僧團嘗試正常的程序。）

3) Both sides have been made to reflect on their position.

3）雙方都已被迫反思自己的立場。

4) The distributor of voting tickets knows that the majority sides with the Dhamma.

4）分發選票者知道多數站在法這邊。

5) He hopes (§) that the majority sides with the Dhamma (in other words, he himself is on the side of the Dhamma).

5）他希望（§）多數站在法這邊（換句話說，他自己在法這邊）。

6) The distributor of voting tickets knows that the procedure will not lead to a split in the Saṅgha.

6）分發選票者知道，此程序不會導致僧伽分裂。

7) He hopes (§) that the procedure will not lead to a split in the Saṅgha (again, this means that he himself does not want there to be a split).

7）他希望（§）此程序不會導致僧伽分裂（再一次，這意指他自己不希望將會有分裂）。

8) The tickets are taken in accordance with the Dhamma (according to the Commentary, this means that there is no cheating—e.g., one bhikkhu taking two tickets—and the Dhamma side wins).

8）選票按照法來領取（根據《義註》，這意指沒有作弊行為——例如，一個比丘拿兩張票——而且法一方獲勝）。

9) The assembly is complete.

9）集眾是完整的。

10) The bhikkhus take the tickets in accordance with their views (and not, for example, under fear of intimidation or coercion). (Cv.IV.10)

10）比丘們根據自己的見解領取選票（而不是，例如，在害怕恐嚇或脅迫的情況下）。（《小品》.四.10）

1) The accused is impure (i.e., he actually did commit the offense, and it is an offense that requires confession).

1）被指控者不清淨（即，他確實犯下了罪行，而且該罪行需要懺悔表白之）。

2) He is unconscientious (i.e., he didn’t voluntarily confess the offense on his own in the first place).

2）他缺乏良心（即，他一開始並沒有自願懺悔罪行）。

3) He stands accused of the offense. (The Commentary translates this word—sānuvāda, “with an accusation”—as meaning “argumentative”—sa-upavāda—but in Mv.IV.16.16 it clearly means that an apparently well-founded charge has been brought against the accused by a competent bhikkhu.)

3）他被指控犯有該罪行。（《義註》將這個詞——sānuvāda，「帶著指控」——翻譯為「好爭論的」——sa-upavāda——但在《大品》.四.16.16中，它清楚地指一位稱職的比丘對被指控者提出了明顯有理有據的指控。

4) A formal meeting has been called in which he is present and has been interrogated: charged with the offense and made to remember—i.e., to think back to the events in question.

4）已召開正式會議，他出席並接受了審問：被指控犯有該罪行，並被迫回憶——即，回想相關事件。

5) He discloses the offense—i.e., admits to having committed it.

5）他披露了罪行－即承認自己犯下了該罪行。

6) The Community carries out the transaction

6）僧團執行羯磨

7) in accordance with the Dhamma and Vinaya, and with a united assembly.

7）依照法與律，並依照和合的集眾。

1) is a maker of strife, quarrels, and dissension in the Community;

1）是僧團內紛爭、爭吵和不和的製造者；

2) is inexperienced, incompetent, indiscriminately (§) full of offenses; or

2）缺乏經驗、能力不足、不加區分地（§）充滿罪行；或

3) lives in unbecoming association with lay people.

3）過著與在家人有不雅觀交往的生活。

1) He may not act as preceptor or teacher for another bhikkhu, nor is he to have a novice attend to him.

1）他不得擔任其他比丘的戒師或教授師，也不得讓沙彌侍奉他。

2) He may not accept authorization to exhort bhikkhunīs; even if authorized, he is not to exhort them.

2）他不得接受教誡比丘尼的授權；即使獲得授權，他也不得教誡比丘尼。

3) He should not commit the offense for which he is being punished, a similar offense, or a worse one.

3）他不應該犯下他正在受罰的罪行、類似的罪行，或更嚴重的罪行。

4) He should not find fault with the transaction or with those who carried it out.

4）他不應該對羯磨本身或執行羯磨者挑毛病。

5) He should not accuse others of offenses or participate actively in any of the procedures involved in or leading up to a formal accusation—i.e., canceling another bhikkhu’s right to join in the Pāṭimokkha recitation, canceling his invitation at the end of the Rains, setting up an accusation, asking his leave to accuse him, charging him, interrogating him (literally, “making him remember”).

5）他不應該指控他人犯戒，也不應該積極參與任何牽涉或導致正式指控的程序，例如取消另一位比丘參加誦《波羅提木叉》的權利、取消他在雨安居結束時的自恣、提出指控、請求他許可來指控他、控告他、審問他（字面意思是「讓他記住」）。

6) He should not join bhikkhus in quarreling with other bhikkhus (following the Thai edition of the Canon, which reads, “na bhikkhū bhikkhūhi sampayojetabbanti”). (Cv.IV.12.4).

6）他不應參與比丘們與其他比丘爭吵（遵循泰國版《聖典》的原文，拼讀成：「na bhikkhū bhikkhūhi sampayojetabbanti」）。（《小品》.四.12.4）。

1) any grave fault (pārājika or saṅghādisesa offense, says the Commentary) committed by anyone in the group;

1）團體中任何人所犯的任何重罪（《波羅夷》或《僧殘》罪，《義註》說）；

2) any offenses dealing with the laity;

2）任何與在家人有關的罪行；

3) any offenses of any member of either side who does not approve of the procedure; and

3）任何一方的任何成員若不認可該程序，其任何罪行；以及

4) any offenses of any bhikkhu who does not attend the meeting. (This is the reason for the Commentary’s statement that even sick bhikkhus must attend.) (Cv.IV.13.4)

4）任何未出席集會的比丘的任何罪行。（這就是《義註》中所說的，即使是生病的比丘也必須出席的原因。）（《小品》.四.13.4）

‘It is Dhamma,’ or ‘It is not Dhamma;’

『這是法』，或『這不是法』；

‘It is Vinaya,’ or ‘It is not Vinaya;’

『這是律』，或『這不是律』；

‘It was spoken by the Tathāgata,’ or ‘It was not spoken by the Tathāgata;’

『這是如來所說』或『這不是如來所說』；

‘It was regularly practiced by the Tathāgata,’ or ‘It was not regularly practiced by the Tathāgata;’

『這是如來之所常行』或『這不是如來之所常行』；

‘It was formulated by the Tathāgata,’ or ‘It was not formulated by the Tathāgata;’

『這是如來所製』，或『這不是如來所製』。

‘It is an offense,’ or ‘It is not an offense;’

『這是犯戒』，或『這不是犯戒』；

‘It is a light offense,’ or ‘It is a heavy offense;’

『這是輕罪』，或『這是重罪』；

‘It is an offense leaving a remainder (§),’ or ‘It is an offense leaving no remainder (§);’

『這是有餘罪（§）』，或『這是無餘罪（§）』；

‘It is a serious offense,’ or ‘It is not a serious offense.’

『這是粗罪』，或『這不是粗罪』；

“Any strife, quarreling, contention, dispute, differing opinions, opposing opinions, antagonistic words, abusiveness based on this is called a dispute-issue.”—Cv.IV.14.2

『任何由此引起的紛爭、爭吵、爭論、糾紛、意見分歧、反對意見、敵對言辭、辱罵，稱為言諍。』——《小品》.四.14.2

1) whether it is the right time for such a discussion;

1）是否是進行此類討論的合適時機；

2) whether it concerns something true;

2）是否與真實有關；

3) whether it is connected with the goal;

3）是否與目標有關；

4) whether he will be able to get on his side bhikkhus who value the Dhamma and Vinaya; and

4）他能否爭取那些珍惜法與律的比丘們的支持；而且

5) whether the question will give rise to strife, quarreling, disputes, cracks and splits in the Community.

5）該問題是否會在僧團內引起衝突、爭吵、糾紛、裂痕和分裂。

is easily angered and bears ill will,

易怒且懷有惡意，

is mean and spiteful,

卑鄙惡毒，

is jealous and possessive,

嫉妒且擁有佔有欲。

is scheming and deceitful,

陰險狡詐，

has evil desires and wrong views,

有惡欲及邪見，

is attached to his own views, obstinate, unable to let them go.

執著己見，頑固，不能放下。

a) The Community meets, with at least four bhikkhus—the minimum to form a quorum—present. All of the bhikkhus in the territory are either present or have sent their consent, and none of the bhikkhus present protests having the matter settled by the group.

a）僧團召開會議，至少有四位比丘出席－這是達到法定人數的最低人數。界場內的所有比丘若非到場，則是已送來同意，且所有到場的比丘均不反對由群體解決此事。

b) Both sides of the dispute are present.

b）諍論雙方均到場。

c) The meeting is carried out in a way that does not transgress any of the rules laid down by the Buddha, and the unanimous decision of the Community is in line with what the Buddha actually laid down. This point is important: It means that no Community—even if it follows the proper form for the meeting—can legitimately replace the Buddha’s teachings with its own preferences on any point.

c）會議的進行方式不得違反佛陀所制定的任何戒條，且僧團的一致決定必須符合佛陀所制。這一點至關重要：這意味著任何僧團——即便遵循了會議的適當形式——也不能在任何方面以自身的偏好合法地取代佛陀的教義。

1) He is virtuous, abiding scrupulously by the rules of the Vinaya, seeing danger in the slightest faults.

1）他品德高尚，一絲不苟地遵守律藏的戒條，見到最輕微的罪過裡的危險。

2) He is learned in all teachings dealing with the complete celibate life, understanding them thoroughly.

2）他精通所有與圓滿梵行生活相關的教義，並對其有透徹的理解。

3) He has memorized both the Bhikkhu and the Bhikkhunī Pāṭimokkhas in detail, understanding them thoroughly.

3）他詳細地背誦了比丘和比丘尼的《波羅提木叉》，並透徹地理解了它們。

4) He is shrewd in his knowledge of the Vinaya and is not easily led off-track.

4）他對律藏的了解非常透徹，不容易被誤導。

5) He is competent at placating and reconciling both sides of a dispute.

5）他能勝任安撫和調解爭端雙方。

6) He is skilled at settling an issue.

6）他擅長解決諍事。

7) He knows what constitutes an issue.

7）他知道什麼構成諍事。

8) He knows the origination of an issue (i.e., through skillful or unskillful states of mind).

8）他知道諍事的根源（即透過善或不善的心境）。

9) He knows the cessation of an issue.

9）他知道諍事之止息。

10) He knows the way leading to the cessation of an issue. (Notice that these last four qualifications are similar in form to knowledge of the four noble truths.)

10）他知道導致諍事止息之道。（請注意，最後這四項資格在形式上與對四聖諦的了知相似。）

In secret balloting, he is to tell each bhikkhu, “This color is for this side, and that color for that. Take one, but don’t show it to anyone.” According to the Commentary, this method is to be used when there are many unconscientious bhikkhus in the assembly.

在秘密投票時，他要告訴每位比丘：「這種顏色代表這一方，那種顏色代表另一方。拿一張，但不要給任何人看。」根據《義註》，這種方法用於集眾中有很多不負責任的比丘的情況。

In “whispering in the ear” balloting, he is to whisper to each bhikkhu, “This color is for this side, and that color for that. Take one, but don’t tell anyone.” This method, the Commentary says, is for assemblies in which there are many foolish or trouble-making bhikkhus.

在「耳語」投票時，他要悄悄告訴每個比丘：「這個顏色代表這一方，那個顏色代表另一方。拿一個，但不要告訴任何人。」《義註》中說，這種方法適用於有很多愚昧或製造麻煩的比丘們的集眾。

In open balloting, the bhikkhus are to take the voting tickets openly. This method is for assemblies where the distributor is certain that the conscientious bhikkhus are in the majority.

在公開投票時，比丘們要公開領取選票。這種方法適用於分發者確信盡責的比丘佔多數的集眾。

“There is the case where a bhikkhu, in the midst of the Community, charges (another) bhikkhu with a heavy offense: ‘Does the venerable one recall having committed a heavy offense of this sort, a pārājika or bordering on a pārājika?’ He (the other) says, ‘No….’ He (the first) presses the one who denies this, ‘Please, venerable sir, very carefully ascertain whether you recall having committed a heavy offense of this sort, a pārājika or bordering on a pārājika.’ The second one says, ‘I don’t recall having committed a heavy offense of this sort… but I do remember having committed a trifling offense of this sort.’ The first one presses the one who denies this, ‘Please, venerable sir, very carefully ascertain whether you recall having committed a heavy offense of this sort, a pārājika or bordering on a pārājika.’ The second one says, ‘Look. Unasked, I have admitted to having committed a trifling offense. How would I, when asked, not admit to having committed a heavy offense…?’ The first one says, ‘You look, friend. (Before,) when you were unasked, you didn’t admit to having committed (your) trifling offense. So how would you, when unasked, admit to having committed a heavy offense?”

「有這樣的情況：一位比丘在僧團中指控（另一位）比丘犯了重罪：『具壽，你是否記得犯過這種重罪，《波羅夷》或相似《波羅夷》？』他（另一位比丘）說：『沒有…』他（第一位比丘）追問否認者：『具壽，請仔細確認您是否記得自己曾經犯下這種重罪，《波羅夷》或相似《波羅夷》。』第二位比丘說：『我不記得犯過這種重罪……但我記得犯過這種輕微罪。』第一位比丘追問否認者：『具壽，請仔細確認您是否記得自己曾經犯下這種重罪，《波羅夷》或相似《波羅夷》。』第二位比丘說：『聽著，沒人問起，我就承認犯了輕微罪。當有人問起，我怎麼可能不承認犯了重罪呢…？』第一位比丘說：『你看，朋友。（之前，）當沒人問你的時候，你連輕微罪都不承認。那麼，當被問到的時候，你又怎麼可能承認自己犯了重罪呢？」

1) If he is innocent of the offense and can convince the group of his innocence, he is to request a verdict of mindfulness—expressing the request three times—and the Community is to give it to him by means of a formal motion with three proclamations. (See Appendix IX.)

1）如果他無罪，並且能夠說服團體相信他的清白，他應當請求正念判決——提出三次請求——僧團應當藉由一白三羯磨（白四羯磨）[一次正式動議和三次宣告]給予他正念判決。（參見附錄九。）