English
The Sangha is thus divided. Because it is said in the scriptures: 'Those who speak of non-Dharma, within the same boundary, do not mix the Uposatha.' There are two types of pacification. Abandoning the cause is: abandoning the discussion of offenses that are subject to the division of the Sangha, rebuke, changing admonishments, joining the number, etc. Relying on the antidote is: the inner antidote does not exceed the four Dharma of a Shramana, and the outer antidote is, if a dispute of division arises, after requesting forgiveness from the Sangha, the Sangha forgives with the four karmas, gives harmony, and after the Uposatha of harmony, then mutually together perform the Uposatha of harmony. The second is, the division that is contrary to the Wheel of Dharma. The difference from the division of karma is: here, one divider divides the Sangha into two, which is due to tolerating the teacher and other paths, distributing and taking chips. The basis of the division of karma is that the divider has become a member of the Sangha, therefore he can separate the divided object and the divider, because those who speak of non-Dharma only perform different karmas within one boundary. Therefore, there are two types of division: becoming the remainder of the Sangha, and becoming an Avici hell. The first is that after the passing away of the teacher and one of the two supreme ones, a Bhikshu who is not the first actor, in order to learn precepts such as the five precepts, performs the act of distributing chips. At that time, if it is aimed at the end of stopping admonishments, then the distributor will become the remainder of the division, and the receiver will become the remainder of the subsequent party. The second is, as stated in the Abhidharmakosha: 'A Bhikshu with views and conduct, divides others, the ignorant masses, tolerating other teachers' paths, is called separation and discontinuity, this is called the division of the Wheel of Dharma, in Jambudvipa, it arises from nine causes.' And 'The first edge is the fault of the two, before the time the capable one has a defect, even among those who have not broken the precepts, the division of the Wheel of Dharma will never arise.' Therefore, the divider is a Bhikshu with views and conduct, in a place other than in front of the teacher, the object to be divided is the ignorant Sangha, ultimately tolerating Devadatta, a teacher other than the Buddha, and the five ascetic practices of Devadatta, which are different from the true Dharma, as the path, and taking the chips, that is the division.
Chinese
分开后不能在凝固的酥油中停留，并且在赡部洲之外没有。所分的对境是互相四位比丘和一位分离者，共需要九位。时间是导师住世且未涅槃时，不是教法出现过失之时，在指定一对殊胜者时，在一个结界内发生。对此的堕落是属于分裂的粗罪，以及无间罪。对此的补救是经文中说由一对殊胜者进行调解。对于前者，应进行忍恕和合，给予随顺和合的布萨和斋戒布萨，并如处理钵盂等剩余之事的仪轨一样进行。这不会在背诵结束时放弃，而是由僧团分裂所致。如果因此导致僧团分裂，分离者将犯无间罪。分裂的过患是：从僧团分裂到未和解之间，在一个导师的刹土中，任何五道都不会生起。如此说。第三，除了那之外的诤讼，有应息灭者和息灭者两种。第一种，有自性、因、分类。第一，是由于他人说了不合意的话，心生偏执而产生的争端。第二，内部的因是执著自我，外部的因是颠倒地证明事物之本性。抛弃教诲，伴随堕落，不给予随顺于业，这是争端的四个因。第三，分类有与那四个因的顺序相符的四种诤讼，即：像争论有为法是常还是无常一样，为了反驳而争论，是为争斗之诤；像对教诲的开示、遮止、安立进行争论，安立者和应安立者争论一样，为了不教诲而争论；因为谈论堕落而不承认，谈论者和被谈论者争论，是为堕落之诤；以及由于那三种诤论的缘故，不给予随顺于布萨等业，从而变成诤论，是为行事之诤。第二，息灭者有两种。一般而言，自己平息是指：争论者死亡或降伏，或者由于相续中生起智慧和慈悲的特殊力量，争论自然平息。第二，个别的
English
It cannot stay in solidified butter after being separated, and it does not exist outside the continent of Jambudvipa. The objects to be separated are four monks each and one separator, totaling nine. The time is when the teacher is alive and has not passed into nirvana, not when faults have occurred in the teachings, and it occurs within a single boundary when a pair of supreme ones is appointed. The downfall for this is a gross offense belonging to division, and the sin of immediate retribution. The remedy for this is what is said in the scriptures that a pair of supreme ones should reconcile. For the former, repentance and harmony should be done, giving a harmonious Uposatha and fasting Uposatha together, and it should be done according to the ritual for dealing with leftover matters such as bowls. This is not abandoned at the end of the recitation, but is caused by the division of the Sangha. If this causes the Sangha to divide, the separator will commit the sin of immediate retribution. The fault of division is that from the division of the Sangha until reconciliation, none of the five paths will arise in the realm of a single teacher. So it is said. Third, other disputes besides that have two aspects: what should be pacified and what pacifies. The first has essence, cause, and division. First, it is a dispute arising from clinging to resentment due to words spoken disagreeably by others. Second, the internal cause is clinging to self, and the external cause is wrongly proving the suchness of phenomena. Abandoning instructions, being accompanied by downfalls, and not giving consent to actions are the four causes of disputes. Third, the divisions have four disputes corresponding to the order of those four causes, namely: like arguing whether conditioned phenomena are permanent or impermanent, arguing for the sake of refutation is a dispute of contention; like arguing about the exposition, prohibition, and establishment of instructions, the establisher and what should be established argue, which is a dispute for not instructing; because of talking about downfalls and not admitting them, the speaker and the one spoken about argue, which is a dispute for downfalls; and because of those three disputes, not giving consent to actions such as Uposatha, which becomes a dispute, is a dispute for action. Second, there are two types of pacifiers. Generally, self-pacification means that the disputants die or are subdued, or the dispute naturally subsides due to the power of special wisdom and compassion arising in the continuum. Second, individual
Chinese
关于止诤法，根本律中说：现前、忆念、不狂乱，如是随多自性，如草遍布，承诺而行。如是行持七种止诤法。其中，为分诤而争论，以现前和随多来止息。现前有八种：诤者、断事者、僧伽根本、明了、明了之明了、其他僧伽、持律者、具神通之上座。若前者不能止息，则以后者止息。随多是，若现前不能止息，则僧伽分配筹码，给予随多方清净而止息。为不拣择而争论的止诤法是，对于那个人有可指责的堕罪，如前以现前止息。此时，对于无可指责的，有四种：无根据地指责，以其他根据指责他人，已改正后又指责，对疯子所为而指责。前三种，此人具有忆念，因此没有堕罪，以四羯磨给予忆念调伏。第四种，此人在未狂乱之时未犯过错，因此对狂乱者没有堕罪，以四羯磨给予不狂乱调伏。为堕罪而争论的止诤法有两种：不了解过错的自性，以四羯磨给予寻求自性。了解自己的自性也有两种：只有指责者和被指责者，没有波及到其他人，以承诺止息。波及到其他人，也有两种：与个别人有关，以现前调伏；与所有僧伽有关，如草遍布般互相谦让，所有人都心意相通而止息。为作事而争论是，给予随顺作事而实际止息，从第八种开始，所有七种止诤法都可行持。因为依赖于前三种争论，会发生不给予随顺作事的情况。第三，忏悔罪堕之方便归纳为四力之理：总之，不归纳于四力则无忏悔。先前所作生起后悔而忏悔，如服毒后呕吐一般。
English
Regarding the Dharma of Pacifying Disputes, the Root Vinaya states: 'Presence, mindfulness, non-insanity, likewise, the nature of the majority, like spreading grass, and acting upon commitment.' Thus, seven methods of pacifying disputes are applied. Among them, disputes arising from division are pacified by presence and the majority. Presence is of eight kinds: the disputant, the arbitrator, the basis of the Sangha, clarity, the clarity of clarity, another Sangha, the holder of the Vinaya, and the elder with power. If the former cannot pacify, then the latter pacifies. The majority is: if presence cannot pacify, then the Sangha distributes lots, gives purity to the side of the majority, and thus pacifies. The method of pacifying disputes arising from non-discrimination is: for that person who has an offense to be accused of, it is pacified by presence as before. At this time, for those who have no accusation, there are four: accusing without basis, accusing others based on another's basis, accusing after correction, and accusing for what a madman has done. For the first three, this person has mindfulness, therefore there is no offense, and the discipline of mindfulness is given by four karmas. For the fourth, this person did not commit any fault when not insane, therefore there is no offense for the insane, and the discipline of non-insanity is given by four karmas. The method of pacifying disputes arising from offenses has two aspects: not understanding the nature of the fault, the seeking of the nature is given by four karmas. Understanding one's own nature also has two aspects: only the accuser and the accused, without affecting others, is pacified by commitment. Affecting others also has two aspects: related to individuals, it is disciplined by presence; related to all the Sangha, like spreading grass, they yield to each other, and all are of one mind and pacify. Disputes arising from actions are: giving consent to the action and actually pacifying it. From the eighth onwards, all seven methods of pacifying disputes can be practiced, because relying on the first three disputes, the situation of not giving consent to the action may occur. Third, the method of purifying offenses is summarized into the reason of the four powers: In short, without being summarized into the four powers, there is no confession. Regretting and confessing what was done before is like vomiting after taking poison.
English
Ra. The power of completely repenting from the depths of one's heart. Like treating poison with poison, fiercely applying the remedy. The power of practicing all virtuous antidotes to atone for misdeeds. Like not drinking poison, afterwards, regarding the discipline against wrongdoing. The power of completely restoring a strong conviction. Like relying on a doctor, taking refuge, generating bodhicitta, confessing transgressions, etc. Practicing the four powers of reliance with strong faith. This means that whatever sin or transgression it may be, in short, all the antidotes for purification are included in the four powers. For example, a person is endangered by poisoning from drinking poison. Regretting having drunk it before, and vowing not to drink it again in the future, and like seeking medicine and a doctor to cure the poisoning. Likewise, the Sutra of the Four Dharmas states: If Maitreya Bodhisattva possesses four dharmas, he will overcome all sins committed and accumulated. What are the four? They are: Thoroughly repenting and constantly practicing, constantly practicing the antidote, the power of restoration, and the power of reliance. Therefore, the main cause for confession to purify sins is the strong heart of regret and discipline. Because one can be liberated from falling from thought, but not from the punishment of action. Furthermore, the Extensive Commentary states: For the transgressions that should be confessed, if one makes a confession that includes discipline, then one can be liberated from it. Because purity and impurity arise from the basis of intention. If there is no discipline, confession will not change anything. Here the text is: Will you keep the vows from now on? Keep the vows! Saying these words is because one must first change one's mind, otherwise it will only become lying. Therefore, as mentioned before, one must be skilled in the method of liberating oneself from transgressions through strong regret and discipline, with their respective rituals. Apart from that, the confession of other vehicles that possesses the four powers cannot liberate the root transgressions of this Dharma. Even so, in order to be able to eliminate the suffering of future consequences of transgressions, it is only meaningful to make effort. Fourth, admonishing to diligently protect by knowing the faults: However, if one frequently commits strong sins and transgressions, the time to attain the ground will be delayed for a long time, therefore, protect it like your eyes.