四分戒本疏卷第一．第二．第三 2.23

2.23

若比丘有餘伴儻。若一二三乃至無數。彼比丘語是大德。莫諫此比丘。此比丘是法語比丘律語比丘。此比丘所說我等喜樂。此比丘所說我等忍可。彼比丘言。大德莫作是說。言此比丘是法語比丘。律語比丘。此比丘所說我等喜樂。此比丘所說我等忍可。然此比丘非法語比丘。非律語比丘。大德莫壞和合僧。汝等當樂欲壞和合僧大德與僧和合歡喜不諍。同一師學如水乳合。於佛法中有增益安樂住。是比丘如是諫時。堅持不捨。彼比丘應三諫捨是事故。乃至三諫捨者善。不捨者僧伽婆尸沙　此滿足戒本五句成就。一諫所違事。二彼比丘下屏諫方法。三是比丘下拒諫。四僧眾設諫。五不捨者結罪。初諫所為事文三。一總明其助破僧者。二伴儻之數。三正明助破文兩。一勸僧莫諫調達。二此比丘下釋勸意所以。我今勸僧莫諫者。以人如法。是故初二句人。如此提婆達發言有軌。故稱法語復能滅惡生善。故曰律語。次二句法。是故然令我等慶遇所聞。故曰喜樂。稱合道理安心從順。是故忍可。二屏諫文四。一領前諫辭遮其影助。二然此已下人法但非顯影助非理。大德莫欲已下是非相對勸捨樂正。是諫辭所諫捨助順勸崇乳。四大德勸和有益。釋其勸意。第三句是比丘者。謂諸善比丘。如是諫時者。諫牒前諸善比丘。屏諫之時堅持不捨者。謂助破比丘執心拒勸。第四句三諫者捨善。聞即順從止不助破僧。一無違諫僧殘。二無助破僧蘭雜。斯二過故曰捨者善。第五句結罪可知此廣釋初句三。一人若比丘時破僧人。二伴儻之數四人。若過有二從順。一法順從。二衣食順從。無共興謀名為伴儻。要四人已上。始成邪僧。若佐成群侶名助伴儻。此二伴儻皆須設諫。餘義如上所明。比類可知。

"If a monk has other companions, whether one, two, three, or up to an innumerable number, and those monks say to the venerable ones: 'Do not admonish this monk. This monk is a monk who speaks according to Dharma, a monk who speaks according to Vinaya. What this monk says pleases us; what this monk says is approved by us.' Those monks should say: 'Venerables, do not speak thus, saying: "This monk is a monk who speaks according to Dharma, a monk who speaks according to Vinaya. What this monk says pleases us; what this monk says is approved by us." Indeed, this monk is not a monk who speaks according to Dharma, nor a monk who speaks according to Vinaya. Venerables, do not cause a schism in the harmonious Saṅgha. You should not desire to cause a schism in the harmonious Saṅgha. Venerables, be in harmony with the Saṅgha, joyful and without dispute, studying under the same teacher, blending like milk and water; there will be increase and comfortable dwelling in the Buddha's Dharma.' If, when those monks are being admonished in this way, they obstinately cling and do not give it up, the monks should admonish them up to three times to abandon this matter. If they abandon it up to the third admonition, it is well; if they do not abandon it, it is a saṃghāvaśeṣa." / This complete prātimokṣa text consists of five clauses. 1. The matter of disobeying an admonition; 2. from "those monks" onward, the method of private admonition; 3. from "these monks" onward, the rejection of the admonition; 4. the Saṅgha carrying out the admonition; 5. from "if they do not abandon it," concluding the offense. First, the matter for which the admonition is given has three parts: 1. generally identifying those who support the schism in the Saṅgha; 2. the number of companions; 3. directly explaining the supporting of the schism, which has two parts: (1) encouraging the Saṅgha not to admonish Devadatta, and (2) from "this monk" onward, explaining the reason for their urging. [They think:] "The reason we now urge the Saṅgha not to admonish him is that the person conforms to the Dharma." Therefore, the first two phrases concern the person: as this Devadatta's words have proper guidelines, he is called "speaking according to Dharma"; and because he can eliminate evil and generate good, he is called "speaking according to Vinaya." The next two phrases concern the teaching: because it causes us to rejoice in what we have heard, it is called "pleasing"; because it accords with reason and allows the mind to follow at ease, it is called "approved." Second, the admonition in private has four parts: 1. taking up the previous words of admonition to prevent their echoing support; 2. from "Indeed, this [monk]..." onward, showing that both the person and the teaching are not right, exposing the unreasonableness of the echoing support; 3. from "Venerables, do not desire..." onward, contrasting right and wrong, encouraging the abandonment of desire and rejoicing in the correct, which are the words of admonition urging them to abandon their support, follow the admonition, and esteem [blending like] milk [and water]; 4. "Venerables, be in harmony..." shows the benefits of harmony, explaining the purpose of the encouragement. In the third clause, "these monks" refers to the virtuous monks. "When admonishing in this way" recapitulates the time of private admonition by the virtuous monks. "Obstinately clings and does not give it up" refers to the monks supporting the schism obstinately refusing the encouragement. In the fourth clause, "abandoning it upon three admonitions is well" means that upon hearing it, they immediately comply and cease supporting the schism: first, they are free of the saṃghāvaśeṣa of disobeying an admonition; second, they are free of the sthūlātyaya of supporting a schism. Free from these two faults, it is said that "abandoning it is well." The fifth clause concludes the offense, which can be understood. Below is the extensive explanation of the first clause in three parts: 1. The person: when it says "if a monk," it is the person causing a schism in the Saṅgha. 2. The number of companions: four persons. If they exceed this, there are two kinds of compliance: (1) compliance in doctrine; (2) compliance in robes and food. Those who do not jointly plot are called "companions"; there must be four or more persons before a deviant Saṅgha is formed. If they assist in forming a faction, they are called "supporting companions." Both of these kinds of companions must be admonished. The remaining points are as explained above and can be understood by analogy.