釋氏要覽 3.287

3.287

五分律云。梵壇治之○彌沙塞云。梵罰此有二法。一默擯謂一切人不與來往言話等。二滅擯（滅即滅名也　爾雅云。點滅如今句點𮇧滅名字也）律謂犯重罪心無慚愧眾所不容不可共住舉來僧中示罪驅出○多論云。但實犯罪大眾有知不須自言直爾滅擯驅出所謂貴安善人也○瑜伽論云。驅擯由三因緣。一為護他故。二彼不堪為上法器故。三彼能令僧無威德故○問今僧中有先驅出人後却容入未知可耶。答亦有此理何者。瑜伽論云。犯下中品過為教誡餘者權時驅擯後還攝受若犯上品過罪應可驅擯盡壽不與共住。

The Five-Part Vinaya says: "Punish them with the brahmadanda." The Mahīśāsaka says: "There are two methods of brahmadaṇḍa (Brahma-punishment). The first is silent banishment (brahmadaṇḍa), meaning that no one is to interact with or speak to them. The second is expulsion through striking off [their name] (extinction means striking off their name; the Erya says: 'To dot-extinguish means what is nowadays punctuation that dots and strikes out names'). The Vinaya says: When someone commits a grave offense with a mind devoid of shame, is intolerable to the Saṃgha, and cannot dwell together [with others], bring them forward before the Saṃgha, demonstrate their offense, and drive them out." The Abhidharmamahāvibhāṣā-śāstra says: "If [someone] has truly committed an offense and the great assembly knows of it, there is no need for them to confess it themselves; simply strike their name off and drive them out—this is what is called valuing the peace of good persons." The Yogācārabhūmi-śāstra says: "Driving out and banishing occurs on account of three causes and conditions: first, for the sake of protecting others; second, because that person is unfit to be a vessel for the supreme Dharma; third, because that person can cause the Saṃgha to lose its dignity and virtue." Question: "Nowadays, if someone who was previously driven out of the Saṃgha is later allowed back in, is this permissible?" Answer: "There is also principle in this. Why? The Yogācārabhūmi-śāstra says: 'For those who commit lower or middle-grade faults, drive them out temporarily as an admonition to the rest, and accept them back later. If one commits a higher-grade offense, one should be driven out and not allowed to live together [with the Saṃgha] for the rest of one's life.'"