僧羯磨 3.145

3.145

爾時世尊在瞻婆城伽伽池邊，白月十五日說戒時，於露地坐，與眾僧俱前後圍繞。時有比丘舉彼比丘見、聞、疑罪。當舉罪時，彼比丘乃作餘語答，便起嗔恚。佛告諸比丘：「應審定問彼人。彼人於佛法中無所堪任，無所增長，譬如農夫田苗稊稗參生，苗葉相類不別而為妨害，乃至秀實，方知非穀之異。既知非穀，即耘除根本。何以故？恐害善苗故。比丘亦復如是，有惡比丘行來坐起，攝持衣鉢，如善比丘不別，乃至不出罪；時既出其罪，方知比丘中稊稗之異。既知其異，應和合為作滅擯除之。何以故？恐妨善比丘故。譬如農夫治穀，當風簁揚，好穀留聚其下，秕𦮽隨風除之。何以故？恐污好穀故。如是惡比丘行來出入，如善比丘不別乃至不出罪；時既出其罪，方知比丘中秕𦮽穢惡。既知已，應和合為作滅擯除之。譬如有人須木作井欄，從城中出，手捉利斧，往彼林中遍扣諸樹，若是實中者，其聲貞實；若是空中者，其聲虛而㽄。而彼空樹根莖枝葉如貞實者不異，至於扣時，方知內空；既知內空，即便斬伐，截落枝葉，先去麁樸，然後釿剗細治，內外俱淨，以作井欄。如是惡比丘行來出入，攝持衣鉢，威儀如善比丘不異，乃至不出罪；時既出其罪，方知沙門中垢穢稊稗空樹。若知已，即應和合作滅擯。何以故？恐妨害善比丘故。」而說偈言：

At that time, the World-Honoured One was by the Gaggara Pokkharanī in Campā. At the time of reciting the precepts on the fifteenth day of the bright fortnight, he sat in the open air, surrounded before and behind by the assembly of monks. At that time, a bhikṣu brought up an offense based on seeing, hearing, or suspecting against another bhikṣu. When the offense was brought up, that bhikṣu answered with irrelevant words and gave rise to anger. The Buddha told the bhikṣus: 'You should examine and question that person closely. That person has no competence and makes no progress in the Buddha's Dharma, just as when weeds and tares grow mixed among a farmer's crop shoots, their leaves resemble each other and cannot be distinguished, thus causing harm, until they sprout and bear fruit, when one only then knows the difference that it is not grain. Once knowing it is not grain, one immediately weeds it out from the roots. Why? For fear of harming the good shoots. A bhikṣu is also like this: an evil bhikṣu walks, stands, sits, and lies down, and holds his robes and bowl, no differently from a good bhikṣu, until the time of confessing his offenses; only when his offenses are exposed does one know the difference of the tares among the bhikṣus. Once knowing the difference, you should in samagratā carry out an utkṣepaṇīya-karman to remove him. Why? For fear of hindering the good bhikṣus. For example, when a farmer winnows grain facing the wind, the good grain remains gathered below, while the chaff is removed with the wind. Why? For fear of contaminating the good grain. In the same way, an evil bhikṣu walks, comes, goes out, and enters, no differently from a good bhikṣu, until the time of confessing his offenses; only when his offenses are exposed does one know the filth of the chaff among the bhikṣus. Once knowing this, you should in samagratā carry out an utkṣepaṇīya-karman to remove him. For example, if someone needs wood to make a well-curb, he goes out from the city with a sharp axe in hand, goes into that forest and strikes the trees all around; if one is solid within, its sound is solid and firm; if one is hollow within, its sound is empty and cracked. Yet the roots, trunks, branches, and leaves of that hollow tree do not differ from the solid one, until struck, when one only then knows it is empty inside; once knowing it is empty inside, he immediately cuts it down, chops off the branches and leaves, first removes the coarse bark, and then planes and ch数のels it finely until both inside and outside are clean, in order to make the well-curb. In the same way, an evil bhikṣu walks, comes, goes out, and enters, and holds his robes and bowl, his deportment no different from a good bhikṣu, until the time of confessing his offenses; only when his offenses are exposed does one know the defiled weed and hollow tree among the śramaṇas. If this is known, you should immediately in samagratā carry out an utkṣepaṇīya-karman. Why? For fear of harming the good bhikṣus.' And he spoke in verse: