四分律行事鈔資持記 1.621

1.621

治法中，前總指四種。治法字中，義兼奪行。然奪行隨順，諸治並同；初治及解，隨過乃異。然下，略示初法。下指律本，今略引之；律云：大德僧聽！此阿濕卑富那婆娑比丘，於䩭離那國污他家，行惡行，俱有見聞；若僧時到僧忍聽，為阿濕卑富那婆娑作擯：汝污他家，行惡行，俱有見聞；汝可離此住處去，不須此處住，白如是。（羯磨準知，以此為法，隨過牃稱。）解中亦先三乞，其乞辭及解法一同前文；但改諸訶責字為擯字耳；後諸治罰亦然，此處知之，下更不點也。

Under disciplinary procedures, it first points generally to four kinds. Within the phrase "disciplinary procedures," the meaning also includes the curtailment of practices. However, the curtailment of practices and compliance are identical across all disciplinary treatments; only the initial treatment and rehabilitation differ according to the fault. The text from "however" downwards briefly demonstrates the initial procedure. Below it points to the Vinaya root text, which is now briefly cited; the Vinaya says: "Let the venerable Saṃgha listen! These bhikṣus Aśvaka and Punarvasu, in the country of Kīṭāgiri, have corrupted other families and engaged in evil deeds, which have both been seen and heard; if the Saṃgha's time has arrived, and the Saṃgha tolerates and listens, let it perform expulsion for Aśvaka and Punarvasu: 'You have corrupted other families and engaged in evil deeds, which have both been seen and heard; you may depart from this dwelling place and must not dwell in this place.' Such is the motion." (The karmavācanā is understood by analogy, taking this as the model and modifying the recitation according to the fault.) In rehabilitation, there are also first three requests; its wording of request and rehabilitation procedure are completely identical to the previous text; one merely changes all the words "reprimand" to "expulsion"; subsequent punishments are also like this; knowing it here, it will not be pointed out again below.