律戒本疏 1.61

1.61

第八若比丘知有惡罪向未受具戒人說犯墮除僧羯磨　犯五篇戒皆名為惡。除比丘比丘尼餘一切悉名未受大戒人。向是人說他犯戒。前二篇說罪名犯墮。說所作事犯突。後三篇說罪名說事悉犯突。除僧羯磨者。若比丘白衣舍作惡犯戒。令他瞋恨。現前僧應和合差一。有五德比丘。為作白二羯磨。今至彼居士前說其過。惡比丘作惡處及所作惡應說。若向異處異人說突。若作說罪羯磨已。彼惡比丘為惡俞甚令僧得惱。應作白四羯磨。令一切僧隨彼作惡處。隨意隨時說其惡事。然不得說五篇罪名。若說犯突。餘非羯磨比丘一切不得說他惡。得說他惡凡有五種。第一於五篇中。若見見想不見想。疑想聞亦如是。第二若見他犯初篇戒。或謂犯僧殘。或謂犯後三篇。餘四篇亦如是。若說時還說本名本事。第三見他犯初篇戒。生疑為犯波羅夷。非波羅夷餘四篇亦如是。後疑斷還說本名本事。第四見他犯初篇。疑犯餘四篇。見他犯餘疑亦如是。後疑斷還說本名本事。第五見他犯初篇戒。疑犯餘四篇。餘四篇亦如是。後疑斷定生本事想。還說本名本事。五種說他罪。於前二篇說本名犯墮。說本事犯突。後三篇說本名本事悉犯突也。

Eighth: If a monk, knowing of a grave offense, speaks of it to a person who has not received the full precepts, it is a pāyattika, unless by saṃgha karma. Offenses in all five classes are called 'grave'. Except for monks and nuns, all others are called 'persons who have not received the full precepts'. Speaking to such a person of another's transgression of precepts: for the first two classes, stating the name of the offense is a pāyattika; stating the act committed is a duṣkṛta. For the latter three classes, stating the name of the offense or stating the act are both duṣkṛtas. 'Unless by saṃgha karma': if a monk does evil and breaks the precepts in a householder's home, causing them resentment, the present saṃgha should assemble in harmony and dispatch one monk possessing the five virtues, performing for him a jñaptidvitīyā karma, directing him to go before that householder and speak of his fault. The place where the evil monk committed the evil and the evil he committed should be spoken of. If one speaks of it in a different place or to a different person, it is a duṣkṛta. If after the karma for declaring the offense has been performed, that evil monk does evil even more severely, causing vexation to the saṃgha, a jñapticaturthā karma should be performed, permitting all monks to speak of his evil deeds in whatever place he committed evil, as they please and at any time. However, they may not speak the names of the offenses in the five classes; if they do speak them, it is a duṣkṛta. All other monks who are not [commissioned by] karma may not speak of another's evil. In speaking of another's evil, there are altogether five cases. First: regarding the five classes, if having seen, one has the perception of seeing or the perception of not seeing; or having a perception of doubt; hearing is also like this. Second: if one sees another break a precept of the first class, and either thinks he broke a saṃghāvaśeṣa, or thinks he broke [one of] the latter three classes; the other four classes are also like this. If when speaking, he returns to speaking the original name and original deed. Third: seeing another break a precept of the first class, doubt arises as to whether he broke a pārājika or non-pārājika; the other four classes are also like this; later, doubt being severed, he returns to speaking the original name and original deed. Fourth: seeing another break [a precept of] the first class, one doubts that he broke [a precept of] the other four classes; seeing another break the others, the doubt is also like this; later, doubt being severed, he returns to speaking the original name and original deed. Fifth: seeing another break a precept of the first class, one doubts that he broke [a precept of] the other four classes; the other four classes are also like this; later, doubt being severed, he definitely conceives the perception of the original deed and returns to speaking the original name and original deed. In these five cases of speaking of another's offense: regarding the first two classes, speaking the original name is a pāyattika, and speaking the original deed is a duṣkṛta; regarding the latter three classes, speaking the original name or the original deed are all duṣkṛtas.