四分律行事鈔資持記 1.585

1.585

《大集》中，初明國王縱彼造惡。則下，顯過。斷三寶者，翳障正法也。奪眾生眼者，損他正見也。戒施滅失者，損自功德也。言無量世者，舉遠多以況近少，則滅失可知；修戒施惠，略舉六度初二也。廣下，指文。見二十八，分卷之異。彼云：寧護如法比丘一人，不護無量諸惡比丘；乃至云：若能護持法者，當知是人乃是十方諸佛世尊大檀越也。又下，明道眾自治。文中五法，上三可解。不共住者，或不同財法，或不同住處。擯出者，約異國而論；以西土多諸小國，此間州郡，可以同之。有法處者，使同類見聞，令生慚恥，改過從善故。治下，顯益。善人安樂者，示現益；佛法久住者，明後益。《業疏》所謂揀除稊稗，增長嘉苗，豈不然乎。

In the Mahāsaṃnipāta, [the text] first explains that state kings give free rein to those [evildoers] to commit wickedness. In "then...", it reveals the faults. "To cut off the Triratna" means to obstruct and veil the True Dharma. "To rob sentient beings of their eyes" means to damage others' right view. "The cessation and loss of precepts and giving" means to damage one's own merit. The phrase "for immeasurable lifetimes" brings up that which is distant and great to contrast with what is near and small, showing that their extinction and loss is understandable; cultivating precepts and dispensing giving briefly mentions the first two of the six perfections. Below, under "at length...", it refers to the text, found in fascicle twenty-eight due to differences in fascicle divisions. That text says: "It is better to protect a single bhikṣu who acts according to Dharma than to protect immeasurable numbers of evil bhikṣus"; up to: "If one is able to protect and maintain the Dharma, one should know that this person is a great dānapati to the Buddhas, World-Honoured Ones, of the ten directions." In "moreover...", it clarifies the monastics' self-governance. Among the five methods in the text, the first three are easily understood. "Not dwelling together" means either not sharing property and Dharma, or not sharing a residence. "Expulsion" is discussed in terms of a different kingdom; since in the Western Land there were many small kingdoms, the prefectures and commanderies here [in China] can be equated to them. "Where there is Dharma" means allowing those of their kind to see and hear it, causing them to generate shame and remorse, and to reform their errors and follow goodness. Under "punishing...", it reveals the benefits. "Good people are at peace and ease" shows the immediate benefit; "the Buddha-dharma abides long" explains the future benefit. Is this not what the Karma Commentary calls "winnowing out the tares and weeds to allow the fine sprouts to flourish"?