毘尼心 1.20.1

1.20.1

入眾有五法（夫行不獨善。 依眾而立。 故宜審知眾法而敬順之。 又自行既成堪能稱眾。 故須善達宰御匡究之儀也）一應以慈心（當先生心愛樂眾法。 然後入眾不容苟且。 違惱合眾不善）二應自卑下如拭塵巾（謙敬慎過不輕慢眾）三應善知坐起。 若見上坐不應安坐。 若見下坐不應起立（人應眾故）四彼至僧中不為雜說論世俗事。 若自說法若請人說法（眾依法故）五若見僧中有不可事心不安忍。 應作默然（不狂發起鬪諍事故）五種非法默然　一若如法羯磨而心不同默然（共作法事。 而所見不同不可得施言。 而請忍亦和合眾法不成）二若得同意伴亦默然任之（得人助已不應默忍非法）三若見小罪而默然任之（事可謂彌而容忍穢眾）四為作別住而默然（僧作三舉。 名為別住。 不容共彼同一法事）五在戒場上而默然（欲作羯磨應喚集。 恐脫成別眾）五種如法默然　一見他非法而默然（非法羯磨理應呵止。 以不合時悲成亂眾心。 不同彼於己無過也）二不得伴而默然（獨是眾非言則無用）三犯重而默然（發起大事恐成亂眾）四同住默然（如法和合不容生異）五在同住地默然（人既盡集無宜乖亂）欲治斷他事當先觀察五法　第一觀察前事是實不。 第二次觀察後有利益不。 第三次觀察今是時宜不。 第四次觀察不。 合僧生塵垢不。 第五次觀察得善伴不（觀此五法。 已應好心。 善念匡眾立制。 治罰惡人斷眾法）評斷諍事人應具五德　一授戒清淨（畏罪慚愧終不曲理）二多聞（廣解文義試練難屈）三廣誦二部戒利（善識律僧）四能問能答能如法教呵及作滅儐合得歡喜（稱宜得所）五善能滅鬪諍事（善多方便合前事消怗）具此五德堪任共懃理僧事都統之德　律師為他判事應具五德　一善知犯相。 二善知不犯相。 三善知輕相。 四善知重相。 五善知決斷無疑住毘尼而不動（具此五德乃可為他判事）舉罪人應內具五德　一知時不以非時（事令眾宜舉則應機）二真實不以虛妄（有見聞疑不枉前人）三利益不以損減（為令前人改過徙善）四柔軟不以麁獷（法言勸諫已無惡口）五慈心不以瞋恚（意為念彼非使恐害）若不思量此五法者。 不得輕示道說他過。 或亂眾或害彼或自惱。 須深慎之　寺主維那知事人應具五德　一不愛（不偏於親）二不恚（不剋於怨）三不怖（不畏於強）四不癡（不欺於弱）五知分未分（善能分別處也）僧事既重成益處曠。 若能好心經營不辭。 營苦唯五法而施行。 不求恩賞。 不為自供。 不侵他潤。 已不倚自高。 應常生卑愧懃力供養他。 能如是者生天如箭射　有四種僧　一者四人僧（除自恣受大戒出罪。 餘一切如法事得作也）二者五人僧（除受大戒及出罪。 餘一切如法事得作）三者十人僧（除出罪。 餘一切如法事得作）四者二十人僧（一切如法事得作）三種羯磨　一者單白羯磨（事易表知）二者白二羯磨（事中參議）三者白四羯磨（事難重疊謹決）五種非法羯磨　一者非法別眾（羯磨不成故言非法。 界內僧不盡集故言別眾）二者非法和合眾（羯磨不成僧盡同集）三者法別眾（羯磨雖成僧不盡集）四者似法別眾（例作羯磨）五者似法和合眾又一向作呵。 不止羯磨非法。 應作如法和合眾羯磨　有三法若作羯磨不成　一不作舉。 二不作憶念。 三不作自言　欲作羯磨先具三法　一作舉（出其過也）二作憶念（汝可不自知有是事耶）三與罪（汝合得治罪）有七種羯磨　一呵嘖羯磨（此人鬪亂眾僧。 內不護之眾故。 作此羯磨。 作治罰之）二儐出羯磨（此人壞亂檀越。 不外護人汎爾。 白衣未信合信故作羯磨。 駈離聚落也）三依止羯磨（此人毀辱眾僧中。 內不自護故。 作此羯磨。 制令學律諮受教誨）四遮不至白衣家羯磨（此人毀辱檀越不外漢。 至信白衣已信合增長故作此羯磨。 制約其人不聽自往別遣德人。

There are five rules for entering the assembly. (Practice is not perfected in isolation; it is established by relying on the assembly. Therefore, one should thoroughly understand the rules of the assembly and reverently conform to them. Furthermore, once one's own practice is established and one is capable of suiting the assembly, one must be fully versed in the deportment of governing, rectifying, and investigating.) First, one should enter with a compassionate mind. (One must first produce a mind that delights in the communal Dharma, and only then enter the assembly; there is no room for negligence, or for opposing and troubling the whole assembly, which is unwholesome.) Second, one should humble oneself like a dust-cleaning cloth. (Be humble, reverent, and cautious regarding faults, and do not treat the assembly with disdain.) Third, one should be well aware of sitting down and rising up: if one sees an elder, one should not sit comfortably; if one sees a junior, one should not stand up. (Because a person must accord with the assembly.) Fourth, upon reaching the Saṃgha, one must not engage in miscellaneous talk or discuss worldly affairs; one should either speak the Dharma oneself or invite someone else to speak the Dharma. (Because the assembly relies on the Dharma.) Fifth, if one sees unacceptable matters in the Saṃgha and one's mind cannot bear them, one should remain silent. (So as not to rashly initiate dispute.) There are five kinds of uncanonical silence: 1. If a canonical karman is being performed, yet one's mind disagrees, remaining silent. (Jointly performing a legal act, yet differing in views, unable to speak, yet asking oneself to endure; the harmonious communal act is also not accomplished.) 2. If one has like-minded companions, yet also remains silent and lets it go. (When one has supporters, one should not silently tolerate uncanonical matters.) 3. If one sees a minor offense, yet remains silent and lets it go. (The matter can be redressed, yet one tolerates defiling the assembly.) 4. When performing an act of separate residence, remaining silent. (The Saṃgha performs three suspensions, called separate residence; one must not share the same legal act with him.) 5. When on the ordination platform (sīmā), remaining silent. (When intending to perform a karman, one should call the assembly together, lest by oversight a discordant assembly be formed.) There are five kinds of canonical silence: 1. Seeing another's uncanonical act, yet remaining silent. (An uncanonical karman should by principle be reprimanded and stopped; because the time is not fitting, one grieves that it would throw the assembly into confusion; not agreeing with them, one is blameless.) 2. Failing to find companions, remaining silent. (Being alone in the right while the assembly is wrong, speaking is useless.) 3. When a grave offense is committed, remaining silent. (Initiating a major matter, one fears it will cause disorder in the assembly.) 4. Dwelling together in harmony, remaining silent. (Harmoniously united according to the Dharma, no dissension can be allowed to arise.) 5. Being in the area of common dwelling, remaining silent. (Since everyone is fully gathered, there should be no discord.) One who wishes to adjudicate and decide another's matter must first examine five things: First, examine whether the past matter is true or not. Second, examine whether the outcome will be beneficial or not. Third, examine whether now is a fitting time or not. Fourth, examine whether or not it will cause defilement to the harmonious Saṃgha. Fifth, examine whether one has good companions or not. (Having examined these five things, with a good mind and wholesome thoughts one should rectify the assembly, establish regulations, punish evil persons, and adjudicate the communal legal matters.) A person who decides disputes must possess five virtues: 1. Purity in receiving the precepts. (Fearing offenses with shame and conscience, never distorting the truth.) 2. Much learning. (Broadly understanding texts and meanings, tested and hard to bend.) 3. Broad recitation of the two prātimokṣas with fluency. (Skilled at understanding the Vinaya and the Saṃgha.) 4. Ability to question, ability to answer, ability to canonically instruct, reprimand, suspend, or banish, causing everyone to rejoice. (Fitting, suitable, and well-placed.) 5. Skilled ability to quell disputes. (Skilled in many expedients, settling and putting to rest the matter before them.) One who possesses these five virtues is fit to diligently manage the affairs of the Saṃgha, possessing the virtues of a superintendent. A Vinaya master adjudicating matters for others must possess five virtues: 1. Good knowledge of the characteristics of an offense. 2. Good knowledge of the characteristics of a non-offense. 3. Good knowledge of the characteristics of a light offense. 4. Good knowledge of the characteristics of a grave offense. 5. Good knowledge of decisive judgment without doubt, abiding unwaveringly in the Vinaya. (Possessing these five virtues, one may then adjudicate matters for others.) A reprover of offenses should internally possess five virtues: 1. Knowing the proper time, not at an improper time. (When the matter suits the assembly, reproof responds to the occasion.) 2. Based on truth, not falsehood. (Based on what is seen, heard, or suspected, not framing the other person.) 3. For benefit, not for harm. (In order to cause the other person to correct faults and turn toward good.) 4. Gentle, not harsh. (Rebuking with the words of the Dharma, devoid of harsh speech.) 5. With a compassionate mind, not out of anger. (The intention is to care for them, not to intimidate or harm them.) If one does not consider these five rules, one must not lightly point out or speak of another's faults. It may cause disorder in the assembly, harm the other, or trouble oneself; one must exercise deep caution. An abbot, a karmadāna, or an administrator must possess five virtues: 1. No favoritism. (Not partial to those close to him.) 2. No anger. (Not harsh toward enemies.) 3. No fear. (Not fearing the powerful.) 4. No delusion. (Not deceiving the weak.) 5. Knowing what has been distributed and what has not been distributed. (Skilled at dividing and apportioning.) The affairs of the Saṃgha are weighty, and the benefits achieved are vast. If one can manage them with a good mind without refusing, undertaking hardships according to only these five rules, not seeking reward, not acting for one's own support, not encroaching on another's benefit, and not exalting oneself out of pride, but always producing humility and shame while diligently exerting effort to make offerings to others—for one who can do this, rebirth in heaven is as swift as an arrow shot. There are four kinds of Saṃgha: 1. A Saṃgha of four persons. (Except for pravāraṇā, upasampadā, and rehabilitation from an offense, all other canonical acts may be performed.) 2. A Saṃgha of five persons. (Except for upasampadā and rehabilitation from an offense, all other canonical acts may be performed.) 3. A Saṃgha of ten persons. (Except for rehabilitation from an offense, all other canonical acts may be performed.) 4. A Saṃgha of twenty persons. (All canonical acts may be performed.) There are three kinds of karman: 1. A single-jñapti karman. (The matter is easily made known.) 2. A jñapti-dvitīya-karman. (The matter is deliberated in medium detail.) 3. A jñapti-caturtha-karman. (The matter is difficult, requiring repeated and careful determination.) There are five kinds of uncanonical karman: 1. An uncanonical act with an incomplete assembly. (The karman is invalid, hence called uncanonical; the monks within the sīmā are not fully gathered, hence called incomplete assembly.) 2. An uncanonical act with a complete assembly. (The karman is invalid, yet the monks are all fully gathered.) 3. A canonical act with an incomplete assembly. (Although the karman is validly phrased, the monks are not fully gathered.) 4. A pseudo-canonical act with an incomplete assembly. (Performing a karman by precedent.) 5. A pseudo-canonical act with a complete assembly. Furthermore, merely raising objections without stopping an uncanonical karman is improper; one should perform a canonical karman with a harmonious and complete assembly. There are three things without which a karman is invalid: 1. Not bringing the accusation. 2. Not causing remembrance. 3. Not obtaining a confession. When intending to perform a karman, one must first possess three things: 1. Bringing the accusation. (Pointing out their fault.) 2. Causing remembrance. ('Do you not recognize yourself having done this matter?') 3. Imposing the penalty for the offense. ('You deserve to receive punishment.') There are seven kinds of karman: 1. The karman of reprimand (tarjanīya-karman). (This person creates discord and confusion among the Saṃgha, internally failing to protect the assembly; therefore, this karman is performed to punish them.) 2. The karman of banishment (pravāsanīya-karman). (This person causes ruin and disorder among dānapatis, failing to protect people externally, acting rashly; to cause laypeople who have not yet believed to believe, this karman is performed, expelling them from the settlement.) 3. The karman of dependence (niśraya-karman). (This person insults and dishonors the Saṃgha, internally failing to guard themselves; therefore, this karman is performed to restrict them, commanding them to study the Vinaya and seek out instruction.) 4. The karman of forbidding visits to lay households (utkṣepanīya-karman regarding laypeople / prati-saṃharaṇīya-karman). (This person insults and dishonors dānapatis, failing to guard outsiders; so that laypeople with deep faith may have their faith increased, this karman is performed, restricting that person by not allowing them to go on their own, but sending another virtuous person instead.)