毘尼心 1.20.3

1.20.3

後語眾僧為作羯磨治罰其人。 微出於所犯□本以滅覓諍也）六多人語毘尼（亦名多覓罪相。 此人共諍佛法道理。 言義寬深非淺識能了。 廣集知法大德。 驗究經律捉如法。 籌多者以為正義。 滅於言諍）七如草覆地毘尼（此一住處眾僧共諍互相犯觸不可整理。 爾時匡眾之又應作單白羯磨。 掩息鬪諍。 各乞歡喜和合布薩。 以滅犯諍也）此七滅之中。 前一體別用通。 餘六體通用別。 別中初二滅於無罪之諍。 憶念無根不癡有根也。 中二滅有罪之諍。 自言首過罪處評犯也。 後二滅無罪有罪之諍。 護法莫覆護也。 又四諍之中各有難有易。 易者但用現前毘尼滅之。 難者兼用餘毘尼也。 言諍以二滅之。 現前毘尼多人語。 其一諍小乘淺理易解故。 但用前毘尼滅之。 二諍大乘深理難解故。 須多人語毘尼滅之。 覓諍以三滅之。 憶念不癡罪處所。 一者能覓之人有過。 所覓之人無罪。 故須憶念毘尼也。 二者能覓所覓二俱有罪。 故須不癡毘尼也。 三者能覓之人無過。 所覓之人有罪。 故須罪處所毘尼也。 犯諍以二滅。 之者。 自言治草覆地。 其一犯於行。 故須自言治。 其一犯於眾。 故須草覆地。 事諍以一切滅之。 因言諍中起滅諍事。 而不忍可返共諍之。 即還用若現前若多人語滅之也。 若因覓諍中起滅諍事。 而不忍可返共諍之。 即還用若憶念若憶念若不癡若罪處所滅之也。 若因滅犯諍事而起諍者。 即還用若自言若草覆滅之也。 除此三諍上作事已。 若沈諍餘羯磨法是非之事者。 悉言諍所攝。 此七毘尼之法能滅四諍故名為滅也　五種略說戒　一說戒序已餘者應言僧常聞。 二說四事已餘者應言僧常聞。 三說十三已餘者應言僧常聞。 四說二不定已餘者應言僧常聞。 五說三十已餘者應言僧常聞　又有五種。 乃至說九十已餘者應言僧常聞（又有五種。 乃至說四提舍尼已餘者應言僧常聞。 合為十五種略說戒也）有八難事聽略說戒　一王難。 二賊難。 三火難。 四水難。 五病難。 六人難。 七非人難。 八毒蟲。 自恣時亦爾。 三種人作布薩。 若僧若眾多人若一人　有四種布薩　一三語布薩。 二清淨布薩。 三說波羅提木叉布薩。 四自恣布薩　戒法清淨海八種奇特法　一漸次學戒皆歸佛法（如眾流投海。 此嘆受戒也）二住於戒中乃至於死終不犯戒（如海不失潮法。 此歎持戒）三滅本名皆稱沙門釋子（如五河同歸名為一海。 此嘆聖因也）四入無餘涅槃界無增無減（如海無增減。 此歎聖果也）五同一解脫味（如海同一醎味）六梵行清淨不破戒（如海不宿死屍。 此明眾惡永棄）七能生道品聖行功德（如海出珍奇異寶。 歎自德勝）八有四向四果賢聖僧寶（如海容受大身眾生。 歎行人利他之德也）五種與欲　一言與欲。 二為我故說欲。 三現身相。 四口語。 五現身相口語　有五種失欲　一受欲者比丘死。 二休道。 三至外道眾中。 四往別部僧中。 五至戒場上。 與清淨亦如是。 與自恣亦如是　三種安居　一前安居（四月十六日是）二後安居（從四月十七日至五月十六日明相未出也）下增三中云。 有三種安居。 前安居。 中安居。 後安居　三種受日　一受七日。 二受過七日法（四分律聽請十五日。 若遠事不訖聽請一月日。 然此十誦律請三十九夜。 僧祇律聽請事訖當歸）安居初應作四事　一解界。 二結界。 三分房臥具。 四結安居　安居竟應作五事　一解界。 二還結界。 三分房臥具。 四自恣。 五受功德衣　有五種人不得安居衣　一被舉。 二不用道。 三死。 四破安居。 五不囑授出僧祇律　二種自恣　一和合自恣。 二各三語自恣　有三種人作自恣。 若僧若眾多人若一人　迦提月開五事利　一得畜長財過十日不說淨。 二得離　三衣宿。 三得別眾食。

…afterward inform the Saṃgha to perform a karman to penalize that person, lightly revealing the root of what was committed in order to extinguish the dispute of investigation.) Sixth, vinaya by majority decision (also called 'extensively seeking the marks of the offense'. When these people dispute the principles of the Buddha's Dharma, the meaning of the words being broad and profound and not comprehensible by shallow intellects, they assemble broadly venerable ones who understand the Dharma, examine the sūtras and vinaya, take the voting-sticks according to Dharma, and take the majority as the correct doctrine, thereby extinguishing the dispute of speech). Seventh, vinaya like covering with grass (when in a single dwelling the Saṃgha together dispute, offending and conflicting with one another so that it cannot be put in order, at that time the one who guides the assembly should perform a single-jñapti karman to cover and cease the contention, each asking for joy and harmony to hold the poṣadha, thereby extinguishing the dispute of offenses). Among these seven methods of settlement: the first has a distinct substance and a universal function; the remaining six have a universal substance and distinct functions. Among the distinct ones, the first two extinguish disputes involving no offense: recollection [of innocence] for the groundless, and non-insanity for that with grounds. The middle two extinguish disputes involving an offense: self-admission of one's faults, and punishment according to the nature of the offense. The last two extinguish disputes involving both innocence and offense: protection of the Dharma and covering up without protection. Furthermore, among the four kinds of disputes, each has the difficult and the easy. The easy are extinguished using only the vinaya in the presence [of the assembly]; the difficult also employ the other vinayas. Disputes of speech are extinguished by two: the vinaya in the presence [of the assembly] and [the vinaya of] majority decision. First, when disputing the shallow principles of the Hīnayāna, because they are easy to understand, they are extinguished using only the former vinaya. Second, when disputing the profound principles of the Mahāyāna, because they are difficult to understand, they must be extinguished using the vinaya of majority decision. Disputes of investigation are extinguished by three: recollection [of innocence], non-insanity, and punishment according to the nature of the offense. First, the one who investigates has fault, while the one investigated is without offense; hence the vinaya of recollection [of innocence] is needed. Second, both the investigator and the one investigated have offenses; hence the vinaya of non-insanity is needed. Third, the investigator is without fault, while the one investigated has offenses; hence the vinaya of punishment according to the nature of the offense is needed. Disputes of offenses are extinguished by two: settlement by self-admission and covering with grass. The one involves an offense against practice; hence settlement by self-admission is needed. The other involves an offense against the assembly; hence covering with grass is needed. Disputes of business are extinguished by all [seven]. If in the course of a dispute of speech the matter of extinguishing the dispute arises, and one does not assent but turns back to dispute it, one again uses either the vinaya in the presence [of the assembly] or majority decision to extinguish it. If in the course of a dispute of investigation the matter of extinguishing the dispute arises, and one does not assent but turns back to dispute it, one again uses either recollection, non-insanity, or punishment according to the nature of the offense to extinguish it. If a dispute arises over the matter of extinguishing a dispute of offenses, one again uses either self-admission or covering with grass to extinguish it. Other than these three disputes, once the business has been conducted, if they persist in disputing whether the remaining karman procedures are right or wrong, all are subsumed under disputes of speech. Because these seven vinaya methods can extinguish the four disputes, they are called 'settlements'. Five kinds of abridged recitations of the precepts: 1. Having recited the prologue to the precepts, for the remainder one should say, 'The Saṃgha has constantly heard it.' 2. Having recited the four matters, for the remainder one should say, 'The Saṃgha has constantly heard it.' 3. Having recited the thirteen, for the remainder one should say, 'The Saṃgha has constantly heard it.' 4. Having recited the two aniyatas, for the remainder one should say, 'The Saṃgha has constantly heard it.' 5. Having recited the thirty, for the remainder one should say, 'The Saṃgha has constantly heard it.' There are also five kinds, up to: having recited the ninety, for the remainder one should say, 'The Saṃgha has constantly heard it.' (There are also five kinds, up to: having recited the four pratideśanīyas, for the remainder one should say, 'The Saṃgha has constantly heard it.' Combining these makes fifteen kinds of abridged recitations of the precepts.) There are eight difficult circumstances in which abridged recitation of the precepts is permitted: 1. Danger from kings. 2. Danger from bandits. 3. Danger from fire. 4. Danger from water. 5. Danger from illness. 6. Danger from humans. 7. Danger from non-humans. 8. Poisonous vermin. The same applies at the time of pravāraṇā. Three kinds of persons perform poṣadha: either the Saṃgha, a group of many persons, or a single person. There are four kinds of poṣadha: 1. Poṣadha by threefold declaration. 2. Poṣadha of purity. 3. Poṣadha of reciting the prātimokṣa. 4. Pravāraṇā-poṣadha. The eight extraordinary qualities of the pure ocean of the preceptual Dharma: 1. Gradually learning the precepts, all returning to the Buddha's Dharma (like the many streams flowing into the ocean; this praises receiving the ordination). 2. Abiding in the precepts, never violating them even unto death (like the ocean not missing the times of its tides; this praises maintaining the precepts). 3. Eliminating original names, all being called śramaṇas and sons of the Śākya (like the five rivers converging to be called one ocean; this praises the noble cause). 4. Entering the realm of nirvāṇa without remainder, neither increasing nor decreasing (like the ocean neither increasing nor decreasing; this praises the noble fruit). 5. Having the single flavor of liberation (like the ocean having the single flavor of salt). 6. Purity of brahmacarya, not breaking the precepts (like the ocean not harboring a corpse; this clarifies that all evils are forever cast aside). 7. Able to produce the noble qualities and merits of the aids to awakening (like the ocean yielding rare and exotic treasures; this praises the superiority of one's own virtues). 8. Containing the noble Saṃgha-treasure of the four directions and four fruits (like the ocean containing great-bodied living beings; this praises the practitioner's virtue of benefiting others). Five kinds of giving consent (chanda): 1. Giving consent by word. 2. Speaking consent on my behalf. 3. Manifesting bodily gestures. 4. Spoken words. 5. Manifesting bodily gestures and spoken words. There are five kinds of losing consent: 1. The bhikṣu who received the consent dies. 2. Disrobing. 3. Going among a non-Buddhist community. 4. Going among a Saṃgha of a different school. 5. Arriving on the precept platform. The same applies to giving purity; the same also applies to giving pravāraṇā. Three kinds of rains retreats (varṣā): 1. The earlier rains retreat (on the sixteenth day of the fourth month). 2. The later rains retreat (from the seventeenth day of the fourth month until before dawn on the sixteenth day of the fifth month). In the further numerical groups below it says: There are three kinds of rains retreats: the earlier rains retreat, the middle rains retreat, and the later rains retreat. Three kinds of taking days [of leave]: 1. Taking seven days. 2. Taking the procedure exceeding seven days (the Dharmaguptaka-vinaya permits requesting fifteen days; if a distant task is not completed, it permits requesting one month. However, this Daśabhāṇavāra-vinaya permits requesting thirty-nine nights; the Mahāsāṃghika-vinaya permits requesting [leave] until the matter is finished, whereupon one must return). At the beginning of the rains retreat, four things should be performed: 1. Dissolving the boundary. 2. Establishing the boundary. 3. Distributing rooms and bedding. 4. Establishing the rains retreat. At the end of the rains retreat, five things should be performed: 1. Dissolving the boundary. 2. Re-establishing the boundary. 3. Distributing rooms and bedding. 4. Pravāraṇā. 5. Receiving the kathina robe. There are five kinds of persons who do not receive the rains-retreat robe: 1. One who has been suspended. 2. One who does not follow the path. 3. One who dies. 4. One who breaks the rains retreat. 5. One who departs without entrusting authorization, according to the Mahāsāṃghika-vinaya. Two kinds of pravāraṇā: 1. Harmonious pravāraṇā. 2. Individual threefold-declaration pravāraṇā. There are three kinds of persons who perform pravāraṇā: either the Saṃgha, a group of many persons, or a single person. In the month of Kārttika, five privileges are opened: 1. Being allowed to keep surplus property past ten days without declaring it purified. 2. Being allowed to lodge separated from the three robes. 3. Being allowed to eat separately from the assembly.