律戒本疏 1.14

1.14

第十破僧緣事共諍　調達為壞僧故執行五法。向新學比丘說言。有五法。所謂納衣乞食。一食露坐不食肉。汝等盡壽受行五法。疾得涅槃。不用八正。於五法邊說十四法。非法說法。法說非法。非法者五法。即非法。八正即是法說。言五法是法八正非法。律者胡本言調伏。調伏義者八正能伏三毒。故名為律。五法不能。則非律也。夫八正道向涅槃理。滿足故無殘。五法不足故是殘也。持八道非犯。說是犯。受五法是犯。說非犯。常所行是八道。非常所行是五法。八道是諸佛教也。五法然調達以八道為非。五法為是也。懃心方便受是惡緣。先欲破僧。僧三諫不止。佛後種種方便諫之乃止。爾時有逆未有僧殘。僧殘邊偷也。佛因是結戒。從今欲破僧者。先應三諫。三諫不止輕偷。眾應為作白四羯磨。諫一白。二諫不止。三諫重偷。三諫不止犯僧殘。十四法十四重偷。及諫中偷。共成一殘也。從是有羯磨。三諫後因眾集。調達來入受說上事。佛重諫之。不能令止。世尊知時捨眾而去。復於後時眾僧眾會。調達又來。自起行籌唱言。同昔者捉之。初行助和。離時四人捉之。僧作二部。是名破僧。四事妄語邊偷。一大逆也。二行二百五十人捉籌。三行通前五百新學凡夫比丘捉籌從之而去。三行行行得破僧罪。於此一日天人趁亂。八正不行。法輪不轉。佛在世以遮法輪為破僧。今以壞羯磨為破僧。調達破僧已。以有羅漢尼諫。諫而不受。增恚慢自以手摶殺阿羅漢尼。次後出佛身血。是時犯三大逆。逆罪破僧不得悔。破羯磨僧得悔。凡一界內作二眾羯磨。即是破僧羯磨。犯僧殘邊重偷無僧殘也。如法羯磨。意欲壞之而不來聽。破僧邊重偷。雖來而不同犯突。作破僧意鬪亂令眾作二部。亦名破僧重偷。非破僧羯磨直不知而散突也　如水乳合安樂行　水與水合。乳與乳合。則一味不壞。若齊心同法則眾無異趣。一味之眾安和樂道。故言安樂行也。律師云。今破羯磨僧亦應三諫。三諫不止不犯僧殘。於例乃未可安也。律師云。今破羯磨僧無白四羯磨也。

Tenth: causing schism in the saṃgha through contentious disputes. In order to destroy the saṃgha, Devadatta adopted five practices, saying to the newly ordained monks: 'There are five practices, namely wearing rag robes, begging for food, eating one meal [a day], sitting in the open, and not eating meat. If you observe and practice these five practices throughout your lives, you will swiftly attain nirvāṇa; there is no need for the Eightfold Noble Path.' Along with these five practices, he proclaimed fourteen matters, stating that non-Dharma was Dharma, and that Dharma was non-Dharma. 'Non-Dharma' refers to the five practices, which are indeed non-Dharma; the Eightfold Noble Path is Dharma, yet he claimed the five practices were Dharma and the Eightfold Noble Path was non-Dharma. 'Vinaya' in the Central Asian language means 'taming'. The meaning of 'taming' is that the Eightfold Noble Path is able to tame the three poisons, and is therefore called Vinaya; the five practices cannot, so they are not Vinaya. The Eightfold Noble Path leads to the principle of nirvāṇa; being complete, it leaves no residue (saṃghāvaśeṣa), whereas the five practices are insufficient and therefore deficient. Maintaining the Eightfold Path is not an offense, but proclaiming [this schism] is an offense; receiving the five practices is an offense, but merely reciting them is not an offense. What is constantly practiced is the Eightfold Path; what is not constantly practiced are the five practices. The Eightfold Path is the teaching of all Buddhas. The five practices were such that Devadatta took the Eightfold Path to be wrong and the five practices to be right. Diligently applying means, he adopted these evil conditions and initially sought to split the saṃgha. The saṃgha admonished him three times without his desisting; only later, when the Buddha admonished him through various means, did he desist. At that time, there was an act of immediate retribution (ānantarya) but not yet a saṃghāvaśeṣa; it was a sthūlāccaya bordering on saṃghāvaśeṣa. Because of this, the Buddha formulated the precept: from now on, one who wishes to split the saṃgha should first be admonished three times; if he does not desist after three admonitions, it is a light sthūlāccaya. The assembly must perform a motion with three announcements (jñapti-caturtha-karman) for him: the first announcement is an admonition; if he does not desist at the second admonition, it is a grave sthūlāccaya; if he does not desist at the third admonition, it incurs a saṃghāvaśeṣa. The fourteen matters entail fourteen grave sthūlāccayas, which, together with the sthūlāccayas incurred during admonition, collectively constitute one saṃghāvaśeṣa. From then on there was a karman. After the three admonitions, the assembly gathered on one occasion; Devadatta came in and spoke the aforesaid matters again. The Buddha admonished him repeatedly but could not bring him to desist. Knowing the proper time, the World-Honoured One left the assembly and departed. Later, when the saṃgha held a full assembly, Devadatta came again, stood up of his own accord, distributed voting tickets (śalākā), and proclaimed: 'Those who agree with what was formerly stated, take one.' At the first distribution, assisting in disharmony, four people took them at the time of separation, splitting the saṃgha into two divisions; this is called schism in the saṃgha. Bordering on the four matters of false speech, it incurs a sthūlāccaya and constitutes a great act of immediate retribution. At the second distribution, two hundred and fifty people took tickets. At the third distribution, including the previous ones, five hundred newly ordained ordinary monks took tickets and followed him away. With each of the three distributions, the offense of schism in the saṃgha was incurred. On this single day, gods and humans were thrown into chaos, the Eightfold Noble Path ceased to operate, and the wheel of Dharma ceased to turn. While the Buddha was in the world, obstructing the wheel of Dharma was considered schism in the saṃgha; nowadays, destroying a karman is considered schism in the saṃgha. After Devadatta split the saṃgha, an arhat nun admonished him; because he refused to accept her admonition, his rage and arrogance swelled, and he struck and killed the arhat nun with his own hand. Following that, he shed the blood of the Buddha. At that time he committed three great acts of immediate retribution. The retribution offense of schism in the saṃgha cannot be repented; schism of a saṃgha performing a karman can be repented. Whenever two groups perform karmans within a single boundary, that constitutes schism in the saṃgha's karman, incurring a grave sthūlāccaya bordering on saṃghāvaśeṣa, but no saṃghāvaśeṣa itself. When a karman is in accordance with the Dharma, if one intends to disrupt it and does not come to listen, it is a grave sthūlāccaya bordering on schism in the saṃgha; if one comes but does not agree, it incurs a duṣkṛta. If with the intention to split the saṃgha one causes conflict and disorder to divide the assembly into two divisions, this is also called a grave sthūlāccaya of schism in the saṃgha; if it is not a karman of schism in the saṃgha, but one simply disperses unknowingly, it is a duṣkṛta. 'Blending like milk and water, practicing in peace and joy': when water blends with water and milk blends with milk, there is a single flavor without destruction. If minds are aligned and the Dharma is shared, the assembly has no divergent inclinations. An assembly of a single flavor rests in harmony and delights in the path; hence it is called 'practicing in peace and joy'. Vinaya masters say: 'Nowadays, for schism of a saṃgha performing a karman, one should also admonish three times; if one does not desist after three admonitions, one does not commit a saṃghāvaśeṣa. By analogy, this cannot yet be firmly settled.' Vinaya masters say: 'Nowadays, for schism of a saṃgha performing a karman, there is no motion with three announcements (jñapti-caturtha-karman).'