四分律行事鈔資持記 1.677

1.677

舉罪中，初明來舉。所告人即目犯者。先下，明勘覈。不出三種：一根，二處，三罪；根處舉見以問，聞疑準同，罪中文略邪命。如下，明酬對；前明能答依作。有智人，即眾主也。若不下，明妄舉反治。舉重治殘，舉殘治提，舉提治吉，故云依法也。下引證中。無餘罪即四重，此謂實犯，但無根故，即犯謗罪。不成遮者，謂能舉本意，遮他說恣故。文亦下，以義決文。謂對答雖差，情容虛實；故誡斟酌，未可一向。

In "Accusing of Offenses," it first explains coming forward to make an accusation. "The person accused" refers to the offender. "First..." explains examination. It does not go beyond three kinds: first, the ground; second, the place; third, the offense. As for ground and place, one brings up what was seen to question them; heard and suspected are treated analogously. Regarding the offense, the text omits wrong livelihood. "As..." explains the reply; the preceding clarifies that if able to answer, one acts accordingly. "A wise person" refers to the leader of the assembly. "If not..." explains the reverse punishment for false accusation. Accusing of a pārājika is punished with a saṃghāvaśeṣa; accusing of a saṃghāvaśeṣa is punished with a pāyattika; accusing of a pāyattika is punished with a duṣkṛta; hence it says "in accordance with the Dharma." In citing proof below: "offenses without remainder" refers to the four pārājikas; this means that they actually offended, but because there was no ground, one incurs an offense of slander. "Not constituting an obstruction" means that the original intention of the accuser was to obstruct the other person's poṣadha or pravāraṇā. "The text also..." resolves the text with the underlying principle. This means that although there is a discrepancy in the reply, the underlying reality may allow truth or falsity; therefore, it warns to deliberate carefully and not decide exclusively one way.