灭诤

1) The bhikkhu is pure and without offense.

1）该比丘清净无罪。

2) He is accused of an offense.

2）他被指控犯有罪行。

3) He asks for the verdict.

3）他要求判决。

4) The Community gives him the verdict.

4）僧团给予他判决。

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

5）这是符合法的，比丘集众和合，有能力给予之（《小品》.四.4.11）。

1) does not remember what he did while insane;

1）不记得自己在精神错乱时做了什么；

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

2）记得，但感觉就像在做梦一样；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）仍然精神错乱到认为自己的行为是恰当的。（「我这样做，你也这样做。我这样做是允许的，你这样做也是允许的！」）（《小品》.四.6.2）。

1) The issue is important.

1）该争议/诤论很重要。

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）已遵循所有的面对面程序，但未能成功解决诤论。（《小品》中的讨论表明，至少有两个僧团已尝试解决这个诤论；《义注》建议至少在两到三个僧团尝试正常的程序。）

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

3）双方都已被迫反思自己的立场。

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

4）分发选票者知道多数站在法这边。

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（§）多数站在法这边（换句话说，他自己在法这边）。

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

6）分发选票者知道，此程序不会导致僧伽分裂。

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（§）此程序不会导致僧伽分裂（再一次，这意指他自己不希望将会有分裂）。

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）选票按照法来领取（根据《义注》，这意指没有作弊行为——例如，一个比丘拿两张票——而且法一方获胜）。

9) The assembly is complete.

9）集众是完整的。

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）比丘们根据自己的见解领取选票（而不是，例如，在害怕恐吓或胁迫的情况下）。（《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）被指控者不清净（即，他确实犯下了罪行，而且该罪行需要忏悔表白之）。

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，他一开始并没有自愿忏悔罪行）。

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）他被指控犯有该罪行。（《义注》将这个词——sānuvāda，「带著指控」——翻译为「好争论的」——sa-upavāda——但在《大品》.四.16.16中，它清楚地指一位称职的比丘对被指控者提出了明显有理有据的指控。

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）已召开正式会议，他出席并接受了审问：被指控犯有该罪行，并被迫回忆——即，回想相关事件。

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

5）他披露了罪行－即承认自己犯下了该罪行。

6) The Community carries out the transaction

6）僧团执行羯磨

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

7）依照法与律，并依照和合的集众。

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

1）是僧团内纷争、争吵和不和的制造者；

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

2）缺乏经验、能力不足、不加区分地（§）充满罪行；或

3) lives in unbecoming association with lay people.

3）过著与在家人有不雅观交往的生活。

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

1）他不得担任其他比丘的戒师或教授师，也不得让沙弥侍奉他。

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

2）他不得接受教诫比丘尼的授权；即使获得授权，他也不得教诫比丘尼。

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

3）他不应该犯下他正在受罚的罪行、类似的罪行，或更严重的罪行。

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

4）他不应该对羯磨本身或执行羯磨者挑毛病。

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）他不应该指控他人犯戒，也不应该积极参与任何牵涉或导致正式指控的程序，例如取消另一位比丘参加诵《波罗提木叉》的权利、取消他在雨安居结束时的自恣、提出指控、请求他许可来指控他、控告他、审问他（字面意思是「让他记住」）。

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）他不应参与比丘们与其他比丘争吵（遵循泰国版《圣典》的原文，拼读成：「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）团体中任何人所犯的任何重罪（《波罗夷》或《僧残》罪，《义注》说）；

2) any offenses dealing with the laity;

2）任何与在家人有关的罪行；

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

3）任何一方的任何成员若不认可该程序，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）任何未出席集会的比丘的任何罪行。（这就是《义注》中所说的，即使是生病的比丘也必须出席的原因。）（《小品》.四.13.4）

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

『这是法』，或『这不是法』；

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

『这是律』，或『这不是律』；

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

『这是如来所说』或『这不是如来所说』；

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

『这是如来之所常行』或『这不是如来之所常行』；

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

『这是如来所制』，或『这不是如来所制』。

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

『这是犯戒』，或『这不是犯戒』；

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

『这是轻罪』，或『这是重罪』；

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

『这是有余罪（§）』，或『这是无余罪（§）』；

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

『这是粗罪』，或『这不是粗罪』；

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

『任何由此引起的纷争、争吵、争论、纠纷、意见分歧、反对意见、敌对言辞、辱骂，称为言诤。』——《小品》.四.14.2

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

1）是否是进行此类讨论的合适时机；

2) whether it concerns something true;

2）是否与真实有关；

3) whether it is connected with the goal;

3）是否与目标有关；

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

4）他能否争取那些珍惜法与律的比丘们的支持；而且

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

5）该问题是否会在僧团内引起冲突、争吵、纠纷、裂痕和分裂。

is easily angered and bears ill will,

易怒且怀有恶意，

is mean and spiteful,

卑鄙恶毒，

is jealous and possessive,

嫉妒且拥有占有欲。

is scheming and deceitful,

阴险狡诈，

has evil desires and wrong views,

有恶欲及邪见，

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

执著己见，顽固，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）僧团召开会议，至少有四位比丘出席－这是达到法定人数的最低人数。界场内的所有比丘若非到场，则是已送来同意，且所有到场的比丘均不反对由群体解决此事。

b) Both sides of the dispute are present.

b）诤论双方均到场。

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）会议的进行方式不得违反佛陀所制定的任何戒条，且僧团的一致决定必须符合佛陀所制。这一点至关重要：这意味著任何僧团——即便遵循了会议的适当形式——也不能在任何方面以自身的偏好合法地取代佛陀的教义。

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

1）他品德高尚，一丝不苟地遵守律藏的戒条，见到最轻微的罪过里的危险。

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

2）他精通所有与圆满梵行生活相关的教义，并对其有透彻的理解。

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

3）他详细地背诵了比丘和比丘尼的《波罗提木叉》，并透彻地理解了它们。

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

4）他对律藏的了解非常透彻，不容易被误导。

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

5）他能胜任安抚和调解争端双方。

6) He is skilled at settling an issue.

6）他擅长解决诤事。

7) He knows what constitutes an issue.

7）他知道什么构成诤事。

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

8）他知道诤事的根源（即透过善或不善的心境）。

9) He knows the cessation of an issue.

9）他知道诤事之止息。

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）他知道导致诤事止息之道。（请注意，最后这四项资格在形式上与对四圣谛的了知相似。）

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.

在秘密投票时，他要告诉每位比丘：「这种颜色代表这一方，那种颜色代表另一方。拿一张，但不要给任何人看。」根据《义注》，这种方法用于集众中有很多不负责任的比丘的情况。

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「耳语」投票时，他要悄悄告诉每个比丘：「这个颜色代表这一方，那个颜色代表另一方。拿一个，但不要告诉任何人。」《义注》中说，这种方法适用于有很多愚昧或制造麻烦的比丘们的集众。

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.

在公开投票时，比丘们要公开领取选票。这种方法适用于分发者确信尽责的比丘占多数的集众。

“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?”

「有这样的情况：一位比丘在僧团中指控（另一位）比丘犯了重罪：『具寿，你是否记得犯过这种重罪，《波罗夷》或相似《波罗夷》？』他（另一位比丘）说：『没有…』他（第一位比丘）追问否认者：『具寿，请仔细确认您是否记得自己曾经犯下这种重罪，《波罗夷》或相似《波罗夷》。』第二位比丘说：『我不记得犯过这种重罪……但我记得犯过这种轻微罪。』第一位比丘追问否认者：『具寿，请仔细确认您是否记得自己曾经犯下这种重罪，《波罗夷》或相似《波罗夷》。』第二位比丘说：『听著，没人问起，我就承认犯了轻微罪。当有人问起，我怎么可能不承认犯了重罪呢…？』第一位比丘说：『你看，朋友。（之前，）当没人问你的时候，你连轻微罪都不承认。那么，当被问到的时候，你又怎么可能承认自己犯了重罪呢？」

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）如果他无罪，并且能够说服团体相信他的清白，他应当请求正念判决——提出三次请求——僧团应当借由一白三羯磨（白四羯磨）[一次正式动议和三次宣告]给予他正念判决。（参见附录九。）