四分律刪繁補闕行事鈔 2.114

2.114

污家擯謗違僧諫戒第十二。具六緣犯：一作污家惡行事，二心無改悔，三作法驅擯，四非理謗僧，五僧如法設諫，六三法竟，犯。污家非戒本緣，謗僧是也。《四分》四種污家：一依家污家。從一家得物與一家；所得之處聞之不喜，所與之處思當報恩。二依利養污家。若比丘如法得利，乃至鉢中之餘，或與一居士，不與一居士；彼得者思報其恩，便作是言，其有與我物者我當供養，其不與我物我何為供養。三依親友污家。若比丘依王若大臣勢力，或為一居士，不為一居士；所為者思報其恩，便不與餘比丘物。四依僧伽藍污家。若比丘取僧華果枝葉，或與一居士，不與一居士；彼得者生念，其有與我物者我當供養，不與我者我不供養。行惡行者，自種華果樹，及以溉灌；自摘華、自作鬘，與他，及教人作上事。若村落中，共女人同床坐起，同一器食，言笑。歌舞倡伎、俳說；作鳥聲、或嘯，或受雇戲笑。《僧祇》云：依聚落得四事供養，或免諸難，皆名依義。若依村落，作非梵行，飲酒、非時食，不名污家；若俗人先有信心，供養眾僧，造立寺舍，令彼退減，是名污家。《多論》云：若作種種惡業，破他信敬善心，名污家也。作不清淨穢污垢濁，又得惡果，名為惡行。又比丘凡有所求，若以種種信施物，為三寶自身乃至一切，而與大臣及道俗等，皆名污家。何以故？凡出家人，無為無欲，清淨自守，以修道為心；若為俗人信使往來，廢亂正業，非出離故。由以信施物與白衣故，即破前人平等好心。於得物者，歡喜愛樂；不得物者，縱使賢善，無愛敬心，失他前人深厚福田。又倒亂佛法故。凡在家俗人，常於三寶求清淨福，割損肉血以種善根；今出家人反持信物，贈遺白衣，俗人反於出家人所，生希望心。又若以少物贈遺白衣，因此起七寶塔，造立精舍，乃至四事滿閻浮提一切聖眾，亦不如靜坐清淨持戒，即是供養真實法身。若有強力，能破塔壞像，於僧有折損者，得以塔物僧物隨時消息。律不犯中，若與父母、病人、小兒、姙娠婦女、牢獄繫閉、及寺中客作者，不犯。若種華果樹，自取華乃至教人貫華，持供養佛法僧者，一切無犯。若人欲打，被賊，虎狼恐怖之處，若擔刺來，於中走避者，不犯。若度河溝渠坑，跳躑者不犯。若伴在後，迴顧不見而嘯喚，不犯。若為父母、若病人、若閉牢獄，若篤信優婆塞有病、若在獄，看書持往；若為塔、僧、病比丘事，開持書往反，一切無犯。

The twelfth rule: defiling families, slandering [the saṃgha] upon banishment, and violating the saṃgha's admonition. Incurred through six conditions: first, committing evil deeds that defile families; second, lacking remorse or repentance in mind; third, being banished through formal procedure; fourth, slandering the saṃgha without cause; fifth, the saṃgha's admonition being given in accordance with the Dharma; and sixth, completion of the three motions. Defiling families is not the basis of the prātimokṣa rule; slandering the saṃgha is. The Dharmaguptaka Vinaya speaks of four kinds of defiling families. First, defiling families based on families: taking goods from one family and giving them to another; those from whom they were obtained are displeased upon hearing of it, while those to whom they were given think to repay the favor. Second, defiling families based on material gain: if a bhikṣu obtains gains in accordance with the Dharma, even down to leftovers in his bowl, and gives them to one kulapati but not to another; the one who receives them thinks to repay his favor and says, 'I will make offerings to whichever [monk] gives me things; why should I make offerings to one who gives me nothing?' Third, defiling families based on relatives and friends: if a bhikṣu relies on the power of a king or great minister and favors one kulapati over another; the favored one thinks to repay his favor, and thereupon withholds offerings from other bhikṣus. Fourth, defiling families based on the saṃghārāma: if a bhikṣu takes the saṃgha's flowers, fruits, branches, or leaves and gives them to one kulapati but not to another; the one who receives them thinks, 'I will make offerings to whichever [monk] gives me things; I will not make offerings to one who does not.' Practicing evil deeds means: personally planting flower and fruit trees and watering them; personally picking flowers, making garlands, giving them to others, or instructing others to perform these actions; or in a village, sitting or standing on the same couch with a woman, eating from the same vessel, chatting and laughing; singing, dancing, theatrical entertainment, comedic banter; mimicking bird calls, whistling, or laughing for hire. The Mahāsāṃghika-vinaya states: 'Relying on a village to obtain the four requisites, or to avoid various hardships, are all named reliance in this sense. If one relies on a village and engages in unchaste conduct, drinks alcohol, or eats at improper times, this is not called defiling families; but if laypeople previously had faith, made offerings to the saṃgha, and built monasteries, and one causes them to backslide and decrease [in faith], this is called defiling families.' The Sarvāstivāda-vinaya-vibhāṣā states: 'Committing various evil deeds and destroying others' faithful, respectful, and wholesome minds is called defiling families.' Performing impure, polluted, and turbid actions and thereby reaping evil retribution is called evil conduct. Furthermore, whenever a bhikṣu seeks anything, if he takes various articles donated in faith—whether for the three jewels, for himself, or for anyone else—and gives them to ministers, monastics, or laity, this is all called defiling families. Why? Because home-leavers are unconditioned and desireless, keeping themselves pure and setting their minds on cultivating the path. If they act as messengers of correspondence for laypeople, they neglect and disrupt their proper practice, which is not the way of transcendence. Because one gives things donated in faith to laypeople, one ruins the other person's impartial good mind. Those who obtain the goods are delighted and fond of him; while those who do not obtain them, even if virtuous, have no love or respect, and the donor loses a deep, rich merit field. Furthermore, it inverts and confuses the Buddhadharma. For householders continually seek pure merit from the three jewels, expending their flesh and blood to plant wholesome roots; now if a home-leaver instead takes items of faith and bestows them on laypeople, the laypeople will instead generate expectations toward home-leavers. Furthermore, even if by bestowing a small item upon a layperson one causes him to erect a stupa of seven treasures, construct a vihāra, or even provide the four requisites to all the holy saṃgha filling Jambudvīpa, it still does not compare to sitting quietly and keeping the precepts purely, which constitutes true offering to the dharmakāya. If there are powerful persons capable of destroying stupas, smashing images, or inflicting loss upon the saṃgha, one may use stupa property or saṃgha property to pacify them according to circumstances. Among non-offenses in the Vinaya: if one gives to parents, sick persons, small children, pregnant women, prisoners bound in jail, and hired laborers in the monastery, there is no offense. If one plants flower and fruit trees, takes flowers personally, or instructs others to string flowers to make offerings to the Buddha, Dharma, and Saṃgha, none of this constitutes an offense. If someone tries to strike him, if he is beset by robbers, or in places of dread with tigers and wolves, or if someone carrying thorns approaches, and he runs away to avoid them, there is no offense. If he leaps across a river, ditch, or pit, there is no offense. If a companion is behind him and cannot be seen upon looking back, and he whistles to call him, there is no offense. If he reads and carries a letter for parents, sick persons, prisoners, or devout upāsakas who are ill or in jail; or if on affairs concerning the stupa, the saṃgha, or a sick bhikṣu, he is permitted to carry letters back and forth, none of this constitutes an offense.