时间：07/12/2025 07/13/2025
地点：星海禅修中心
主讲：Otto Huang
佛法修行
耆那教分裂的警惕──灭诤七法的教说
有一次，佛陀住在跋耆族人的舍弥村中。
那时，耆那教教主尼干子，刚在波和城过世不久，当地的耆那教教团便分裂为二派，彼此之间对教义有不同的看法，因而意见不和，相互斗争。耆那教的在家弟子们，对这种情形都感到厌恶与反感。
耆那教分裂斗争时，一位名叫「周那」的沙弥，正好也在波和城结夏安居，对这个情形十分清楚。安居期结束后，沙弥周那来到舍弥村见尊者阿难，告知了这个情况。尊者阿难深有感触，带着沙弥周那去禀告佛陀，并对佛陀说：
「世尊！我听到耆那教分裂斗争的消息，大感震惊，使我联想到比丘众在世尊入灭后，如果也起了类似的斗争，一定会让许多人苦恼，对大家都不利。」
「阿难！你看大家可能会为了什么事而分裂斗争呢？」
「世尊！大家会因为对戒、定、慧修学的不同，而起分裂斗争。」
「阿难！对戒、定、慧修学不同，而起分裂斗争的可能很小，多的是因修行经验上方法的不同，而起争执，造成分裂。
阿难！我教了大家许多自知、自觉、自证的修行方法，即：四念处、四正勤、四神足、五根、五力、七觉支、八正道，会有比丘对这些有不同的主张吗？」
「不会的，世尊！但我担心世尊入灭之后，那些只尊崇世尊的人，会对僧团的生活与戒律有不同的意见，而起争执。」
「阿难！这类争执有六种起因，称为『六诤根』，即：因为生气怨恨、轻蔑傲慢、妒忌贪婪、虚伪欺诈、恶欲邪见、固执己见，而对师长、正法、僧伽都不谦恭，也不好好修行，因而在僧团中引起争端，让许多人苦恼，对大家都不利。如果发现自己或别人有这六种情形，应当赶快舍离。如果没有这些情形，将来就不会起争端了。
阿难！当有争端发生时，有七个解决方法，称为『七灭诤』，即：
一、面前止诤：集合涉入争执的双方，面对面协调，找出适当的方法解决。如果无法在自己的住处协调解决，则应当到更多人的住处集会，寻求更多人的加入，以多数人的主流意见解决。
二、忆止诤：当有重大违反戒律事件被举发，但被举发者又说不记得曾有那样的犯行时，则应藉由其他与会者的回忆，以解决争议。
三、不痴止诤：当事者因丧失心智下的行为，事后又不复记忆时，在当事者当众表白后，应以不追究结案。
四、自发露止诤：当有违反戒律事件举发时，应经由当事人的亲自表白承认，再依戒律惩处，以解决争端。
五、君止诤：当所举发的违反戒律事件已经很明确了，但当事者还是故意狡辩，不愿意坦诚时，应多方交叉讯问与举证，使当事者无所推卸，以解决争端。
六、辗转止诤：即争端的当事者，诉诸僧团大众议决，以多数决表决公断。
七、如弃粪扫止诤：若僧众中因争端而形成二个对立集团，经团体协商后，以接受对方忏悔的方式和解。在一方表示忏悔后，所有争端应一笔勾消，就像把垃圾抛弃一样。
阿难！还有六个生起敬爱的诚挚原则，有益于僧团的向心力，使僧团保持无诤、和合、团结。哪六个原则呢？那就是对僧团内的同修们，不论是在公开的场合，还是在私底下，都要『身慈』、『口慈』、『意慈』、『饮食均分』、『戒律共守』、『见解相应』。阿难！如果大家都能遵守这六个原则，还会因不能忍受他人言语或生活上的琐事，而起争端吗？」
「不会了，世尊！」
「阿难！所以大家应断除『六诤根』，而以『七灭诤』的方法解决争端，以『六敬爱』的原则和睦相处，阿难！这样，即使我入灭了，你们也可以和乐相处，不起争端，快乐游行，一如我还在的时候一样。」
Date: 07/12/2025 07/13/2025
Location: Star Ocean Meditation Center
Teacher: Otto Huang
Dharma Talk
A Warning from the Schism of the Nigaṇṭhas — The Teaching of the Seven Means for Settling Disputes
Once, the Blessed One was dwelling among the Vajji people, in the village of Sāmi.
At that time, the leader of the Nigaṇṭhas had just passed away in the city of Pāvā, and the Nigaṇṭha community there split into two factions. Owing to differing views on doctrine, disputes and quarrels arose among them. The lay followers of the Nigaṇṭhas became displeased and repelled by such discord.
Now at that time, a novice monk named Cunda was spending the rains-retreat in Pāvā, and he witnessed clearly all that transpired. After the retreat ended, he came to Sāmi to see the Venerable Ānanda and reported the matter to him. Deeply moved, Venerable Ānanda led Cunda to the Blessed One and said:
”Bhagavān! I have heard of the schism and disputes among the Nigaṇṭhas, and I am greatly alarmed. It causes me to reflect: If the bhikkhu saṅgha were to fall into such contention after the Bhagavān’s Parinirvāṇa, many would suffer, and harm would be widespread.”
The Blessed One said:
”Ānanda, what do you think might cause the saṅgha to fall into division and conflict?”
”Bhagavān, it may arise from differing approaches to the cultivation of discipline, concentration, and wisdom.”
”Ānanda, disputes arising from differing practices of discipline, concentration, and wisdom are rare. Most often, schisms arise from disputes over methods in the course of practice. Ānanda, I have taught many methods for personal insight, self-awareness, and direct realization—namely, the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path. Is it likely, Ānanda, that bhikkhus would hold divergent views about these?”
”Certainly not, Bhagavān. But I am concerned that after the Bhagavān’s Parinirvāṇa, some who venerate the Bhagavān alone may take differing stances on community life and discipline, and thus disputes may arise.”
”Ānanda, such disputes have six causes, known as the Six Roots of Quarrel. These are: anger and resentment, contempt and arrogance, envy and greed, deceit and hypocrisy, evil desire and wrong view, and stubborn attachment to one’s own opinions.
When these arise, respect for the teacher, the true Dharma, and the Saṅgha deteriorates, and sincere practice is abandoned. Thus, conflict arises, many suffer, and it brings great harm. Ānanda, whenever these six causes are found in oneself or others, they must be quickly abandoned. When they are absent, disputes shall not arise.
Ānanda, when disputes do arise, there are seven methods to resolve them, known as the Seven Means of Settling Disputes:
1. Face-to-Face Settlement (Sammukhā Vinaya): Assemble the disputing parties, engage in open dialogue, and seek an appropriate resolution. If reconciliation cannot be achieved in one’s own dwelling, one should go to a larger gathering and settle the matter through the collective voice of the community.
2. Recollection Settlement (Sati Vinaya): When a serious breach of precepts is reported and the accused claims to have no recollection, resolution is sought through the collective recollection of the Saṅgha.
3. Sanity Settlement (Amūḷha Vinaya): If an offense was committed in a state of mental confusion or insanity and the individual cannot recall the act, then after public confession, the matter is concluded without further investigation.
4. Voluntary Confession Settlement (Paṭiññāta Vinaya): When a precept is violated and the perpetrator willingly confesses and admits the transgression, resolution is achieved by confession and disciplinary correction.
5. Majority Settlement (Yebhuyyasikā): When the offense is evident yet the individual refuses to admit, extensive questioning and examination are conducted until evasion is no longer possible.
6. Censure Settlement (Tassa Pāpiyyasikā): The dispute is referred to the larger Saṅgha and resolved through majority decision.
7. Covering with Grass (Tathāgata Ujukatā): When a schism has formed and two opposing factions arise, reconciliation is sought through mutual contrition. When one side expresses remorse, all disputes are abandoned as if sweeping away filth.
Ānanda, furthermore, there are six principles that give rise to endearment and respect, conducive to unity and harmony within the Saṅgha. What are the six?
Namely:
— Loving-kindness through bodily conduct,
— Loving-kindness through speech,
— Loving-kindness through thought,
— Equitable sharing of food and resources,
— Common observance of precepts,
— Agreement in views and understanding.
Ānanda, if all abide by these six principles, would they quarrel over trifles in speech or conduct?”
”No, Bhagavān!”
”Therefore, Ānanda, the Six Roots of Quarrel should be abandoned, and disputes should be resolved through the Seven Means of Settlement. Live by the Six Principles of Endearment, and in this way, Ānanda, even after I have passed away, you shall dwell in harmony, free from contention, and joyfully go forth, just as if the Tathāgata were still among you.”
