四分律刪繁補闕行事鈔 1.339

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此七治法，寔為妙藥。持於正法，謫罰惡人。佛法再興，福流長世。故律云：如來出世，為一義故，制訶責羯磨，乃至惡心不捨舉；所謂攝取於僧，令僧歡喜，乃至正法久住。《涅槃》盛論七羯磨後，廣明護法之相云：有持戒比丘，見壞法者，驅遣訶責，依法懲治，當知是人得福無量。又云：今以無上正法，付囑諸王大臣宰相及於四眾；應當勸勵諸學人等，令學正法。若懈怠破戒毀正法者，大臣四部應當苦治。《大集》云：若未來世有信諸王若四姓等，為護法故，能捨身命，寧護一如法比丘，不護無量諸惡比丘，是王捨身生淨土中。若隨惡比丘語者，是王過無量劫，不復人身。問：前《十輪經》不許俗治，《涅槃》、《大集》令治惡者？答：《十輪》不許治者，比丘內惡，外有善相，識聞廣博，生信處多，故不令治。必愚闇自纏，是非不曉，開於道俗三惡門者，理合治之，如後二經。又《涅槃》是窮累教本，決了正義；縱前不許，依後為定。兩存亦得，廢前又是。

These seven disciplinary methods are truly wonderful medicine. They maintain the true Dharma and punish wicked people. The Buddha's Dharma is revived thereby, and blessings flow into the world for long. Therefore the Vinaya states: The Tathāgata appeared in the world for one single purpose, prescribing the reprimand karman up to the suspension for not relinquishing an evil mind; namely, to embrace the saṃgha, to cause the saṃgha to rejoice, up to causing the true Dharma to abide for long. After extensively discussing the seven karmans, the Nirvāṇa Sūtra broadly clarifies the signs of protecting the Dharma, stating: If there is a precept-holding bhikṣu who sees one who destroys the Dharma, expels and reprimands him, and punishes him in accordance with the Dharma, you should know that this person obtains immeasurable blessings. It also states: Now I entrust the unsurpassed true Dharma to kings, ministers, chancellors, and the fourfold assembly; they should encourage all students to learn the true Dharma. If there are those who are indolent, break precepts, and ruin the true Dharma, ministers and the four groups should severely punish them. The Mahāsaṃnipāta Sūtra states: If in a future age there are faithful kings or the four castes who, for the sake of protecting the Dharma, can sacrifice life and limb, preferring to protect one righteous bhikṣu rather than protect immeasurable evil bhikṣus, such a king, upon relinquishing his body, will be born into a pure land. If he follows the words of evil bhikṣus, that king will pass through immeasurable kalpas without regaining a human body. Question: The earlier Daśacakra Sūtra did not permit laypeople to discipline [monastics], so why do the Nirvāṇa and Mahāsaṃnipāta Sūtras order them to discipline evil ones? Answer: The reason why the Daśacakra does not allow discipline is that the bhikṣu is internally evil but externally possesses wholesome signs, is extensively learned and knowledgeable, and generates faith in many places; therefore, it does not allow discipline. If he is entangled in foolish darkness, ignorant of right and wrong, opening the three evil gates to monastics and laypeople, he ought by principle to be disciplined, as in the latter two sūtras. Furthermore, the Nirvāṇa Sūtra is the ultimate root of the teachings, determining definitive right principles; even if the former does not permit it, one takes the latter as authoritative. Retaining both is acceptable, and superseding the former is also right.