律戒本疏 1.12

1.12

第八以無根波羅夷法　陀標比丘。是六通羅漢。成就五德。不隨愛不隨瞋不隨癡不隨怖。知得不得時。為僧作分房人。慈地比丘。是下生故得最下房。慈地即夜已生恨心。明日復愚得麁食。如是再三。以此二事極大忿恨強令姊尼註訪。陀標云。與我通慈言我亦先知。佛以尼自言犯重。即與滅儐。佛問陀標。汝實爾不。答言。世尊自知。佛言。汝今不得作是語。汝憶念者便說。不憶念者便說。答言。我不憶念。世尊佛語諸比丘。汝等當記。陀標比丘不憶念。為陀標作憶念羯磨。令自憶念為犯不犯。一切比丘不得說其犯惡。此是守護羯磨。教已起入禪室。眾僧即以三事見聞疑。三事苦檢挍慈地。慈地首言。無所見聞疑。見聞疑事則為罪根。無三而謗。是名無根。無根而謗則犯僧殘。無殘而謗則犯墮法。無墮而謗突。作方便時輕。說不解重偷。聞信聞者得道人所聞也。聞不信者於不可信相瞋謗人聞也。不清淨似清淨者。犯婬名不清淨。不殺等似淨比也。如清淨似不清淨者。唯作毀禁方便不破戒也。

Eighth: [accusing a monk] groundlessly of a pārājika rule. The monk Dabba was an arhat endowed with the six supernatural knowledges and accomplished in the five virtues: he did not act out of desire, out of anger, out of delusion, or out of fear, and he knew the proper times of what should and should not be obtained. He served as the saṃgha's allocator of rooms. Because the monk Mettiya was of low birth, he received the lowest room. Mettiya harboured resentment that very night; the next day, in his foolishness, he again received coarse food. This occurred repeatedly. Because of these two matters, he developed immense anger and resentment, and forced his sister, a nun, to bring an accusation against him, saying: 'Dabba had intercourse with me; Mettiya said he already knew of it beforehand.' Because the nun herself stated that she had committed a grave offense, the Buddha had her expelled. The Buddha asked Dabba: 'Are you truly so or not?' He answered: 'The World-Honoured One knows of himself.' The Buddha said: 'You must not speak like this now. If you remember, speak; if you do not remember, speak.' He answered: 'I do not remember, World-Honoured One.' The Buddha told the monks: 'You must take note that the monk Dabba does not remember.' They performed the karman of recollection (smṛti-vinaya) for Dabba, prompting his own recollection as to whether he had offended or not; all monks were forbidden from speaking of him having committed evil. This is a karman of protection. After instructing them, [the Buddha] arose and entered the meditation chamber. The saṃgha then questioned Mettiya severely regarding the three matters: seeing, hearing, and suspecting. Mettiya confessed: 'There was nothing seen, heard, or suspected.' The matters of seeing, hearing, and suspecting are the root of an offense. Slandering without these three is called 'groundless'. Slandering groundlessly incurs a saṃghāvaśeṣa. Slandering without a saṃghāvaśeṣa [matter] incurs an offense of pāyattika. Slandering without a pāyattika [matter] incurs a duṣkṛta. At the time of preparation it is light; when spoken without being understood, it is a grave sthūlāccaya. 'Hearing with faith' means hearing from a person who has attained the path. 'Hearing without faith' means hearing from untrustworthy people who harbour mutual anger and slander. 'Impure resembling pure' refers to committing sexual misconduct, which is called impure, whereas not killing and so forth resembles pure. 'Pure resembling impure' refers to merely engaging in preparatory acts of violating the prohibitions without actually breaking the precepts.