四分戒本疏卷第一．第二．第三 2.23

2.23

"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.