[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [毘尼心](https://indike.org/pramana/in.bauddha.taisho.2792) › 1.20 # 毘尼心 1.20 毘尼心 1.20 - **Language:** Classical Chinese ### [1.20.1](https://indike.org/pramana/in.bauddha.taisho.2792.1.20.1) 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.) > — English (machine translation) (machine translation) ### [1.20.2](https://indike.org/pramana/in.bauddha.taisho.2792.1.20.2) 將和誨謝也）五不見罪舉羯磨（此人不信有惡業體。 此名無因見。 作此羯磨。 舉棄眾外不與同僧事）六不懺悔舉羯磨（此人不信業能感果。 此名異因見。 作此羯磨。 在眾外不與同事）七惡見不捨舉羯磨（此人不信愛欲煩惱能障聖道。 此名邪見。 作此羯磨。 棄在眾外不與同事）前四羯磨治其無行。 後之三舉治其無信。 云無行者無內護行無外護行。 就內護中呵嘖羯磨治。 不護眾依止羯磨治不護行。 就外護中儐出羯磨檀越未信護使生信。 遮不至羯磨檀越已信護使增長。 故有四羯磨也。 次云三舉者。 不信集諦業體障道用能牽報。 故不見不懺二舉也。 煩惱緣助故不捨一舉也。 既不斷集還招苦果。 苦既不亡滅在。 無常既不求滅。 於道路乖學中無用作法舉。 置此七羯磨治人之法。 若不受罰當以惡罵羯磨治之。 一往驅出　有四種污他家　一依利養污他家（持彼家。 食與一家。 不與一家）二依家污家（持彼家衣物與一家不與一家）三依親友污家（依貴勢檀越為一人不為一人）四依僧伽藍污家（持眾僧物果菜等隨情逐意與一家不與一家也）比丘犯此四事者。 污他檀越淨信之心合與作儐出羯磨驅離聚落　破僧方便行五法　一盡形著糞掃衣。 二盡形乞食。 三盡形露坐。 四盡形不食蘇鹽。 五盡形不食魚及肉此五是上人所行中下不堪。 初聞信受。 後必有退。 前三句相似語。 後二句妄語　破僧用十八法。 有九對　一法非法（如經順理名為法。 違經背理名非法）二律非律（義合毘尼名為律。 義乖毘尼名非律）三犯非犯（七聚之中緣具名犯。 緣差名非犯）四若輕若重（犯威儀罪是輕。 犯戒則罪）五有餘無餘（僧殘已下是有餘。 波羅夷名之無餘）六麁惡非麁惡（方便偷蘭是麤惡。 餘輕遮性非麤惡）七常所行非常所行（開則常行。 遮則非行）八制非制（如法羯磨約限是制。 非法別眾失度非制）九說非說（廣略十六種布薩成就說戒是說。 違則非說）此十八法中。 前二對明教法。 次五對明行法。 後二對明眾法。 若是法而言非法。 若非法而言是法。 如是等反用名破。 若是法而言是法。 若非法而言非法。 如是等順用名和合僧法。 乃至說非說亦如是。 僧以和忍為體。 若異見異忍則乖和合之義　二種僧　一法輪僧（依法進行轉有情。 昇能摧見諦煩惱者）二羯磨僧（依教作法次成僧事）三種僧　一真實僧（聖人）二和合僧（賢人）三假名僧（凡人）　四諍　一言諍（諍理是非）二覓諍（互相覓罪）三犯諍（一評犯不定。 二互相犯觸）四事諍（諍羯磨事如法非法）此四諍之中。 初一教法。 次二行法。 後一眾法。 彼此交競為鬪。 朋黨相助為諍。 徹斷事官為言。 各說其理為訟　言諍有四法　一所說文義相應。 二所說文異義同。 三所說文同義異。 四所說文義俱異（諫曰何須共諦）覓諍根中六諍所起　一恨戾難共語。 二惡性戲鬪。 三諂曲。 四邪命。 五無慚無愧。 六多貪嫉。 因此六事起覓諍。 出中阿含諍緣根本有六。 一瞋恚。 二惱害。 三約偽。 四慳嫉。 五見取。 六邪邊。 二見（此覓諍根出摩夷中）犯諍根中六犯所起處　一有身犯非口心。 二有口犯非身心。 三有身口犯非心。 四有身心犯非口。 五有口心犯非身。 六有口心犯。 又摩夷云。 有心犯非身口。 如錢寶戒身口不受。 但自默念作已有想即犯　七滅　一現前毘尼（現用此法對於前人。 評和詳事因以得息。 此一毘尼通滅四諍）二憶念毘尼（此人清淨橫為他謗。 從僧乞羯磨。 記識不犯諍事得息。 此滅於覓諍也）三不癡毘尼（此人顛狂時犯戒非。 是故心癡犯差互實不有犯。 從僧乞羯磨以息覓諍）四自言治毘尼（他人評犯不定。 要取犯者自說所犯輕重相分。 准法治罪滅於犯諍也）五罪處所毘尼（亦名覓罪相。 此人評罪前言不覆。 > \[…\] will conciliate, admonish, and apologize.) Fifth is the karman of suspension for not seeing an offense (this person does not believe that there is the substance of bad karma; this is called the view of non-causality. One performs this karman to suspend and cast them outside the Saṃgha, not engaging in Saṃgha affairs together with them). Sixth is the karman of suspension for not repenting \[an offense\] (this person does not believe that karma can result in retribution; this is called the view of different causality. One performs this karman, keeping them outside the Saṃgha, not engaging in affairs together with them). Seventh is the karman of suspension for not abandoning an evil view (this person does not believe that defilements of sensual desire can obstruct the noble path; this is called wrong view. One performs this karman to cast them outside the Saṃgha, not engaging in affairs together with them). The first four karmans deal with a lack of proper conduct; the latter three suspensions deal with a lack of faith. 'Lack of conduct' means lacking the conduct of internal protection and lacking the conduct of external protection. Within internal protection: the karman of reprimand deals with not protecting the Saṃgha; the karman of niśraya deals with not protecting conduct. Within external protection: the karman of banishment protects the dānapatis who have not yet developed faith so that they give rise to faith; the karman of turning over the bowl (prohibiting visits) protects the dānapatis who already have faith so that it increases. Thus there are four karmans. Next, as for the three suspensions: not believing that the substance of karma belonging to the truth of the origination \[of suffering\] obstructs the path and possesses the efficacy of bringing retribution—therefore there are the two suspensions of not seeing and not repenting. Defilements serve as supporting conditions—therefore there is the one suspension of not abandoning. Since they do not sever origination, they bring on painful retribution in return; since suffering is not extinguished, \[their\] cessation is \[lost in\] impermanence; since they do not seek cessation, they deviate from the path and are useless in training—thus the ritual procedure of suspension is carried out. These seven karmans are methods for punishing people. If they do not accept punishment, one should deal with them by the karman of harsh scolding, driving them out straightaway. There are four ways of corrupting other families: 1. Corrupting other families based on material gain (taking food from that family and giving it to one family while not giving it to another); 2. Corrupting families based on families (taking clothing and items from that family and giving them to one family while not giving them to another); 3. Corrupting families based on relatives and friends (relying on noble and influential dānapatis for the sake of one person and not for another); 4. Corrupting families based on the saṅghārāma (taking Saṃgha goods, fruits, vegetables, etc., and according to one's own desires giving them to one family and not to another). If a bhikṣu commits these four matters, corrupting the pure faith of other dānapatis, one must perform the karman of banishment against him, driving him away from the village. The five practices employed as expedients to cause a schism in the Saṃgha: 1. Wearing rag-robes for one's whole life; 2. Begging for food for one's whole life; 3. Sitting in the open for one's whole life; 4. Not eating ghee or salt for one's whole life; 5. Not eating fish or meat for one's whole life. These five are practices of superior persons, which middling and inferior \[practitioners\] cannot endure; hearing them initially, they accept them with faith, but later they will inevitably backslide. The first three statements are plausible speech; the latter two statements are false speech. Schism in the Saṃgha employs eighteen points, consisting of nine pairs: 1. Dharma and non-Dharma (conforming to the sūtras and being in accord with principle is called Dharma; contradicting the sūtras and defying principle is called non-Dharma); 2. Vinaya and non-Vinaya (what accords in meaning with the Vinaya is called Vinaya; what departs in meaning from the Vinaya is called non-Vinaya); 3. Offense and non-offense (among the seven categories, when the conditions are fully present, it is called an offense; when conditions are lacking, it is called non-offense); 4. Light and heavy (transgressing an offense of deportment is light; transgressing śīla is a heavy offense); 5. Having remainder and without remainder (saṃghāvaśeṣa and below are having remainder; pārājika is called without remainder); 6. Coarse and non-coarse (sthūlātyaya by expedient means is coarse; the remaining light proscriptive and naturally \[unwholesome offenses\] are not coarse); 7. Customary practice and non-customary practice (what is permitted is customary practice; what is prohibited is non-practice); 8. Promulgated and non-promulgated (what restricts within bounds by a legal karman is promulgated; illegal separate assemblies that lose measure are non-promulgated); 9. Recited and non-recited (accomplishing the recitation of the precepts in the sixteen kinds of poṣadha, whether extensive or abbreviated, is recited; contradicting this is non-recited). Among these eighteen points: the first two pairs clarify the Dharma of teaching; the next five pairs clarify the Dharma of practice; the last two pairs clarify the Dharma of the community. If it is Dharma and one says it is non-Dharma, or if it is non-Dharma and one says it is Dharma—inverting them like this is called schism. If it is Dharma and one says it is Dharma, or if it is non-Dharma and one says it is non-Dharma—following them like this is called the law of harmony in the Saṃgha; down to 'recited and non-recited', it is also like this. The Saṃgha takes harmony and forbearance as its substance; if views and forbearance differ, it departs from the meaning of harmony. There are two kinds of Saṃgha: 1. The Saṃgha of the Dharma Wheel (those who advance in practice according to the Dharma, transform sentient beings, ascend, and can destroy the defilements abandoned by seeing \[the truth\]); 2. The Saṃgha of Karman (those who perform ritual actions according to the teachings, thereby completing Saṃgha affairs). There are three kinds of Saṃgha: 1. The true Saṃgha (noble persons); 2. The harmonious Saṃgha (worthy persons); 3. The Saṃgha of nominal designation (ordinary persons). Four disputes: 1. Disputes over speech (disputing the truth or falsehood of principle); 2. Disputes over investigation (seeking out offenses against one another); 3. Disputes over offenses (first, evaluating an offense without certainty; second, mutually committing offenses against one another); 4. Disputes over affairs (disputing whether a karman affair is legal or illegal). Among these four disputes: the first one concerns the Dharma of teaching; the middle two concern the Dharma of practice; the last one concerns the Dharma of the community. Contending with each other is called strife; gathering factions to support one another is called dispute; presenting the case to an adjudicating officer is called pleading; each stating their own reasoning is called litigation. Disputes over speech have four points: 1. What is spoken is consistent in both text and meaning; 2. What is spoken differs in text but is identical in meaning; 3. What is spoken is identical in text but differs in meaning; 4. What is spoken differs in both text and meaning (admonishing them, saying: 'Why must you contest this?'). Among the roots of disputes over investigation, there are six from which disputes arise: 1. Resentful and obstinate, difficult to converse with; 2. Vicious by nature, prone to quarreling and strife; 3. Flattery and deceitfulness; 4. Wrong livelihood; 5. Lacking shame and conscience; 6. Much greed and envy. Based on these six things, disputes over investigation arise. In the Madhyama-āgama, the fundamental conditions of dispute are six: 1. Anger; 2. Malice; 3. Hypocrisy and deceit; 4. Stinginess and envy; 5. Clinging to views; 6. Wrong and extreme views (these roots of disputes over investigation appear in the Mātṛkā). Among the roots of disputes over offenses, there are six places from which offenses arise: 1. There are bodily offenses, not verbal or mental; 2. There are verbal offenses, not bodily or mental; 3. There are bodily and verbal offenses, not mental; 4. There are bodily and mental offenses, not verbal; 5. There are verbal and mental offenses, not bodily; 6. There are verbal and mental offenses \[and bodily offenses\]. Moreover, the Mātṛkā says: there are mental offenses, not bodily or verbal; as with the precept against \[handling\] money and treasures, where body and mouth do not receive it, but merely contemplating mentally and generating the thought that it has become one's own constitutes an offense. The seven settlements of disputes (adhikaraṇa-śamatha): 1. Settlement in the presence (pratimukhā-vinaya: applying this method directly in the presence of the person involved, deliberating and harmonizing the matter, whereby it is brought to an end; this single vinaya applies generally to settling all four disputes); 2. Settlement by recollection (smṛti-vinaya: this person is pure, but is falsely slandered by others; he requests a karman from the Saṃgha, certifying that he has not committed the offense, and the dispute is brought to an end; this settles disputes over investigation); 3. Settlement for the non-insane (amūḍha-vinaya: when this person was mad, he violated the precepts; therefore, because of his deranged mind, his offenses were irregular and he did not genuinely commit an offense; he requests a karman from the Saṃgha to bring disputes over investigation to an end); 4. Settlement by voluntary admission (pratijñā-kāraka-vinaya: when others evaluate an offense without certainty, one must take the transgressor's own statement detailing the lightness or heaviness of the offense committed, and punish the offense according to the law, thereby settling disputes over offenses); 5. Settlement by inquiry into specific depravity (yadbhūyasikīya-vinaya / tatsvabhāvaiṣīya-vinaya: also called seeking the marks of the offense; when this person is judged for an offense, his earlier and later statements do not correspond \[…\] > — English (machine translation) (machine translation) ### [1.20.3](https://indike.org/pramana/in.bauddha.taisho.2792.1.20.3) 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. > — English (machine translation) (machine translation) ### [1.20.4](https://indike.org/pramana/in.bauddha.taisho.2792.1.20.4) 四得展轉食（背前請受後請）五食前食後不囑得入村（先已有食處中前聽不囑授詣他家）受功德衣開五事亦如是。 迦提月者作衣月也。 後七月十六日訖八月半聽作餘時。 > 4. Being allowed to eat in succession (accepting a later invitation behind the back of an earlier invitation). 5. Being allowed to enter a village before a meal or after a meal without entrusting authorization (having already had a place to eat, before midday one is permitted to visit another house without entrusting authorization). Receiving the kathina robe opens five privileges in the same way. The month of Kārttika is the robe-making month. It concludes on the sixteenth day of the late seventh month, \[up to\] mid-eighth month; making \[robes\] is permitted at other times. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2792~en-mt.1.20.1) — English, machine translation ## Linked texts (2) - [四分律](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.other-vinayas.dharmaguptaka*zh-buddhayasas.59.15) — Classical Chinese - [四部律并論要用抄](https://indike.org/pramana/in.bauddha.taisho.2795.1.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2792.1.20](https://indike.org/pramana/in.bauddha.taisho.2792.1.20) · Pramāṇa