四分律刪繁補闕行事鈔 1.446

1.446

初中，《四分》有十五種：謂無慚（作惡不恥），無愧（見善不修），不受教（不如說行），作非威儀（犯下四篇），不恭敬（我慢自居），難與語（《成論》云，反戾師教），惡人為友，好往淫女家、婦女家、大童女家、黃門家，比丘尼精舍，式叉尼、沙彌尼精舍，好往看龜鼈。律文如此。今所犯者，未必如文；但有過者，準合依罰；置而不問，師得重罪。《善戒經》云：不驅謫罰弟子，重於屠兒旃陀羅等；由此人不壞正法，不定墮三惡道；畜惡弟子，令多眾生，作諸苦業，必生惡道。又為名聞利養故畜徒眾，是邪見人，名魔弟子。《五百問》云：有師不教弟子，因破戒故，後墮龍中，還思本緣，反來害師。廣如彼說。問：為具五過方訶，一一隨犯而訶？答：隨犯即訶，方能行成。又若作此過，雖犯小罪，情無慚恥，理合訶責；若心恒謹攝，脫誤而犯，情過可通；量時而用，不必訶止。《雜含》云：年少比丘，不閑法律。凡所施為，受納衣食，貪迷縱逸，轉向於死，或同死苦。捨戒還俗，損正法律，謂同死苦；犯正法律，不識罪相，不知除罪，謂同死苦。是故比丘，應勤學法律。

Under the first, the Dharmaguptaka Vinaya lists fifteen kinds: being shameless (acting evilly without shame), having no remorse (seeing good without cultivating it), not accepting instruction (not practicing as taught), engaging in improper deportment (violating the lower four classes of offenses), being irreverent (abiding in arrogance), being difficult to speak to (the Tattvasiddhi-śāstra states: rebelling against the master's teachings), making friends with evil people, and frequently visiting the homes of courtesans, the homes of women, the homes of mature maidens, the homes of eunuchs (paṇḍaka), nunneries, nunneries of śikṣamāṇās and śrāmaṇerīs, and frequently going to watch turtles and tortoises. Such is the vinaya text. Transgressions committed nowadays might not be identical to the text; however, whenever there is a fault, it is appropriate to punish it accordingly. If one leaves it aside without questioning, the master commits a grave offense. The Bodhisattvabhūmi-sūtra (Shan jie jing) states: Not driving out or penalizing a disciple is graver than being a butcher, caṇḍāla, or the like; for such persons do not ruin the True Dharma and do not certainly fall into the three evil destinies; whereas rearing an evil disciple causes many sentient beings to commit various painful karmas, ensuring rebirth in evil destinies. Moreover, rearing a following for the sake of fame and gain makes one a person of wrong views, called a disciple of Māra. The Five Hundred Questions states: There was a master who did not teach his disciple; because the disciple broke the precepts, he later fell into the realm of nāgas, and remembering his original cause, he came back to harm the master. This is explained extensively therein. Question: Must all five faults be present before reprimanding, or does one reprimand upon each transgression? Answer: One reprimands upon each transgression, only then can conduct be perfected. Furthermore, if one commits such a fault, even if it is a minor offense, if the mind lacks shame and remorse, it is proper to reprimand him; but if his mind is constantly cautious and restrained, and he transgressed through an accidental error, his mental fault is pardonable. One should apply this considering the circumstances, and need not reprimand and halt him. The Saṃyuktāgama states: Young monks are not well-versed in the Dharma and Vinaya. In all their actions and in receiving clothing and food, they are greedy, deluded, and unrestrained, turning toward death, or sharing the suffering of death. Relinquishing the precepts and returning to lay life, harming the True Dharma and Vinaya, is called sharing the suffering of death; transgressing the True Dharma and Vinaya, failing to recognize the nature of the offense, and not knowing how to clear the offense, is called sharing the suffering of death. Therefore, monks should diligently study the Dharma and Vinaya.