僧羯磨 3.145

3.145

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: