四分律刪繁補闕行事鈔 1.315

1.315

《十輪經》云：若有鈍根眾生，為欲發起善根因緣，懈怠少智忘失正念，貪著住處衣服飲食四事供養，遠離一切諸善知識；如此眾生教令勸化，料理僧事及以佛法和尚闍梨，是為安置營事福處。若聲聞弟子心不恭敬、不堅持戒；為法久住而調伏之，若起心念教令心悔。又須言語而謫罰者，驅令下意，終不與語；亦於僧中謫令禮拜，訶詰嫌責，不同僧利；或在僧前四體布地，自歸伏罪；或時驅出，不得共住。我知眾生心所趣向，為利彼故廣說諸經地獄等苦，為欲調伏破戒眾生。若諸比丘護持戒者，天人供養，不應謫罰。除其多聞及持戒者。若有破戒而出家者，能示天龍八部珍寶伏藏，應作十種勝想、佛想、施心。若有破戒，作惡威儀，當共耎語，乃至禮足；後生豪貴，得入涅槃。是以依我出家，持戒、破戒，不聽輪王宰相謫罰，況餘輕犯。破戒比丘，雖是死人；是戒餘力，猶如牛黃麝香眼藥燒香等喻。破戒比丘，為不信所燒，自墮惡道；能令眾生，增長善根。以是因緣，一切白衣皆應守護，不聽謫罰。四方僧眾布薩自恣，三世僧物飲食敷具，皆不預分。優波離白佛：若非法器，云何驅遣？佛言：我不聽俗人譏訶，比丘得作。復有十種非法，即得大罪：若僧不和，於國王前、王眷屬前、大臣前訶，白衣、婦女小兒中、僧淨人前、比丘尼中、本怨嫌人前。如是等，假使舉得少罪，亦不應受。下具出舉法，如律法中。

The Daśacakra-sūtra says: 'If there are dull-rooted sentient beings who, in order to arouse the causes and conditions for wholesome roots, are indolent, have little wisdom, lose right mindfulness, covet dwellings, clothing, food, and drink—the offerings of the four requisites—and stay far away from all good spiritual friends: one should teach and encourage such sentient beings to manage saṃgha affairs and attend to the Buddha-Dharma, upādhyāyas, and ācāryas. This is to establish them in the field of merit of attending to affairs. If śrāvaka disciples lack respect in their minds and do not strictly maintain the precepts, then for the sake of the long dwelling of the Dharma, one should tame them; if [improper] thoughts arise in their minds, teach them to repent in their hearts. Furthermore, if they must be punished through words, drive them to humble their minds, and ultimately do not speak with them; also, punish them in the midst of the saṃgha by ordering them to make prostrations, reproach and censure them, and do not share saṃgha benefits with them; or let them cast their four limbs upon the ground before the saṃgha, taking refuge and submitting to their offense; or sometimes drive them out, not allowing them to dwell together [with the community]. I know what the minds of sentient beings tend toward, and for their benefit I expound in detail the various sūtras on the sufferings of hells and so forth, in order to tame precept-breaking sentient beings. If bhikṣus guard and maintain the precepts, gods and humans make offerings to them, and they should not be punished—excepting those who are learned and maintain the precepts. If there are those who break the precepts yet have gone forth, they can reveal the hidden storehouses of rare jewels to the eight classes of devas and nāgas; one should produce ten kinds of superior perceptions, the perception of the Buddha, and a giving mind toward them. If there are those who break the precepts and display evil deportment, one should speak gently with them, even bowing to their feet; in a future life one will be born into nobility and attain entry into nirvāṇa. Therefore, toward those who go forth relying on me, whether maintaining the precepts or breaking the precepts, I do not permit cakravartin kings or prime ministers to punish them, much less [punish] other minor transgressions. A precept-breaking bhikṣu, although a dead man, possesses the residual power of the precepts, just like the metaphors of go-rocana, musk, eye medicine, and burning incense. A precept-breaking bhikṣu is scorched by faithlessness and falls into evil destinies by himself; yet he can cause sentient beings to increase their wholesome roots. For this reason, all laypersons should protect them and are not permitted to punish them. In the upoṣadha and pravāraṇā of the cāturdiśa-saṃgha, and in the food, drink, and bedding among the saṃgha property of the three periods, they all do not take part in the distribution.' Upāli addressed the Buddha: 'If they are not vessels of the Dharma, how should they be driven out?' The Buddha said: 'I do not permit worldly people to criticize and scold; bhikṣus are allowed to do so. Furthermore, there are ten kinds of un-Dharmic [actions] that immediately incur great offense: if the saṃgha is not in harmony, to reproach [a monk] before the king, before the king's retinue, or before ministers; [or to reproach him] among laypersons, women, and small children; before kappiyakārakas of the saṃgha; among bhikṣuṇīs; or before those who harbor original enmity and grudges toward him. In cases such as these, even if the accusation captures a minor offense, he should not receive it.' The method of accusation is fully set forth below, as in the Vinaya text.