四分比丘戒本疏 1.46

1.46

第十一、破僧助伴違諫戒。文亦有三：一容犯人、二辨諫法、三結違諫罪。第二諫法，兩對四句：一若有過起先應屏諫，二若違屏諫理應僧諫也。就過起中有二句：「若一若二乃至無數」，作伴儻過。伴儻有二：一伴儻即元共設計，要四人已上為邪僧也。二助伴儻，即後助惡，若一若二乃至無數，不限多少也。此兩伴儻皆助作惡，並名伴儻，俱須諫也。二、「彼比丘語是比丘：大德！莫諫此比丘」已下，發言相助也。如律中，諸比丘諫調達時，時伴儻比丘語諸比丘言：「汝莫諫提婆達。提婆達是法語比丘（可則而行）、律語比丘（善能調化），提婆達所說我等喜樂（希聞頂戴）、我等忍可（深心印順）。」既有上過，次文正辨屏諫，文亦兩節：一、諫止相助，如文。二、「然比丘非法語」已下，奪彼執情也。餘文可知。

Eleventh: the precept on supporting a schismatic faction and disobeying admonition. The text also has three parts: first, it allows for the offender; second, it explains the procedure of admonition; third, it concludes the offence of disobeying admonition. Regarding the second, the procedure of admonition, there are two pairs and four phrases: first, if a fault arises, one should first admonish privately; second, if they disobey the private admonition, the Saṃgha should properly admonish them. Within the arising of the fault, there are two phrases: 'whether one, two, or even countlessly many', which refers to the fault of forming a faction. There are two kinds of factions: First, the primary faction, which originally devised the scheme together, requiring four or more persons to constitute a false Saṃgha. Second, an auxiliary faction, which later assists the evil, whether one, two, or even countlessly many, without restriction of number. Both factions assist in committing evil and are both called factions; both must be admonished. Second, from 'those monks say to these monks: "Venerables! Do not admonish this monk"' onward: speaking words to support him. As in the Vinaya, when the monks admonished Devadatta, the monks of the faction said to the monks: 'Do not admonish Devadatta. Devadatta is a monk who speaks according to the Dharma (his actions can be taken as a model), a monk who speaks according to the Vinaya (he is well able to train and transform). What Devadatta speaks, we delight in (we long to hear it and receive it with devotion), and we approve of (we deeply verify and comply).' Since there are the above faults, the next text directly explains the private admonition. The text also has two sections: 1. Admonishing to cease aiding him, as in the text. 2. From 'However, the monk does not speak according to the Dharma' onward: refuting their clinging views. The rest of the text is understandable.