四分律刪繁補闕行事鈔 1.341

1.341

言默擯者。《五分》云：梵壇法者，一切七眾不來往交言。《智論》云：若心強獷，如梵天法治之。以欲界語地，亦通色有，不語為惱，故違情故，不語治之。此法最要。亦有經中加羯磨者。尋本未得。《雜含》云：三種調伏法謂，柔耎、剛彊也，猶不調者殺之。謂不與語、教授、教誡也。言滅擯者，謂犯重比丘，心無慚愧，不肯學悔，妄入清眾，濫居僧限。當三根五德舉來，詣僧憶念示罪，令自言已，與白四法。《五分》文云：「大德僧聽！此比丘某甲，犯某波羅夷罪。若僧時到僧忍聽：僧今與比丘某甲某波羅夷滅擯羯磨，不得共住，不得共事。白如是。」「大德僧聽！比丘某甲犯某波羅夷罪，僧今與比丘某甲波羅夷罪滅擯羯磨，不得共住，不得共事。誰諸長老忍，僧與比丘某甲波羅夷罪滅擯羯磨，不得共住共事者，默然；誰不忍者，說。是初羯磨。」（三說）「僧已忍，與比丘某甲波羅夷罪滅擯羯磨，不得共住共事竟。僧忍，默然故。是事如是持。」《薩婆多》云：但實犯重，大眾有知，不須自言及現前，直爾滅擯驅出。若準律文，必須自言，如目連被訶中說。即世多有，大眾容之，自他同穢。

Regarding silent ostracism (brahmadaṇḍa): The Pañcavargika-vinaya states that by the rule of the Brahmā punishment, none of the seven assemblies interact or converse with him. The Dà zhìdù lùn states that if someone's mind is stubborn and unruly, they should be punished according to the Brahmā method. Because the speech-plane of the desire realm extends also to the form realm, not speaking causes distress; hence, by thwarting his inclinations, one punishes him with silence. This method is of the utmost importance. There are also sūtras mentioning the addition of a karman, but upon searching for the source, it has not yet been found. The Saṃyuktāgama states that there are three methods of subduing: gentle, harsh, and, if still unsubdued, killing him—which means not speaking with him, not instructing him, and not admonishing him. Regarding expulsion (utkṣepanīya/nāśanā): this refers to a bhikṣu who has committed a grave offense, whose mind is without shame or conscience, who refuses to train in repentance, and who falsely enters the pure assembly, improperly residing within the limits of the saṃgha. One should bring him forward based on the three grounds and five virtues, have him approach the saṃgha, bring his offense to mind and display it, and once he has confessed it himself, confer the one-motion, three-proclamation karman on him. The text of the Pañcavargika-vinaya states: “Let the venerable saṃgha listen! This bhikṣu so-and-so has committed such-and-such pārājika offense. If the time has arrived for the saṃgha, and the saṃgha approves: the saṃgha now performs the karman of expulsion for such-and-such pārājika offense against the bhikṣu so-and-so, so that he may not dwell together [with us] nor participate in affairs together. This is the motion.” “Let the venerable saṃgha listen! The bhikṣu so-and-so has committed such-and-such pārājika offense. The saṃgha now performs the karman of expulsion for such-and-such pārājika offense against the bhikṣu so-and-so, so that he may not dwell together [with us] nor participate in affairs together. Whichever elders approve of the saṃgha performing the karman of expulsion for a pārājika offense against the bhikṣu so-and-so, so that he may not dwell together nor participate in affairs together, remain silent; whoever does not approve, speak! This is the first proclamation.” (Three proclamations.) “The saṃgha has approved performing the karman of expulsion for a pārājika offense against the bhikṣu so-and-so, so that he may not dwell together nor participate in affairs together. It is concluded. Because the saṃgha approves, it is silent. Thus is this matter maintained.” The Sarvāstivāda states that as long as he has truly committed a grave offense and the great assembly knows of it, there is no need for his personal confession or his presence; he is simply expelled directly. If judged by the Vinaya text, his personal confession is necessary, as explained in the reprimand of Maudgalyāyana. Today, many cases occur where the great assembly tolerates them, so that self and others are defiled alike.