四部律并論要用抄 1.27

1.27

僧事既重。幹之不易。自非德行。內充威能兩物謙遜心不辭勞憚。何以剖判邪非營理。眾則昇天之益。失則隨前之損。凡為斷事之人及經營三寶。要明解經律。依理而行。不自高卑。彼不侵物。閏已不求恩賞。不殉名譽。若能如是直護三寶。自利利人功德無窮。評斷諍事人。應備五德。一持戒清淨（慚愧畏罪。終不曲理）二多聞（明住解律。其理難屈）三廣誦二部戒利（善識輕重）四能問能答。能如法教呵。及作滅擯。令得歡喜（評宜得所）五善能滅闕諍事（善於方便令前事消垢）具此五德。任整僧事大人之德。欲治斷他他事。先觀五法（一觀察前事是真實不二次觀察後時有利益不。三次觀察令時宜不。四次觀察不令僧生塵垢不。五次觀察得善捌不。觀次五法已當生好心言。眾立制罰治惡人斷理佛言）律師與他判事。當具五德。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（具此五德方可為他斷事）舉罪人當內備五德。一知時不以非時（事合眾宜舉則應時）穬（法語諫曉自天口過）五慈心不以瞋恚（意在利彼非使怨）若不思量此五法者。不得輕爾道口說他過。或亂僧眾或自惱惱他。寺主維那當備五德。一不受（不偏情於親）二不恚（不剋於怨）三不怖（不懼於強）四不癡（不陵於智）五知分未分（善能分處祥可眾心）入眾應具五德。一應以慈心（若心慢眾則令眾不喜。故須眾愛法然後入）二應自卑下有拭塵布（謙心慎過不慢輕眾）三應知坐起。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談世俗事。若自說法。若請他說法（眾依於法也）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）有五種非法默然。一若如法羯磨而心不同。默然任之（共作法事而所見不同。可得施言而情忍乖和。令眾法不成也）二若得同意伴。亦默然任之（德人助已不應默忍非法）三若見小罪。而默然任之（事可消殄。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）五在戒場而默然（欲作羯磨。應喚同集。恐脫成別眾）有五種如法默然。一見他非法而默然（非法羯磨理可呵止。以不合時恐或亂眾心。不同彼於已無過也）二不得伴而默然（獨是眾非言則無用）三犯重而默然（發起大事恐或亂眾）四同住默然（如法和合不容生異）五在同住默然（人既盡集無宜乖亂）。

The affairs of the Saṃgha are indeed weighty, and managing them is not easy. Unless one's virtuous conduct is full within, one possesses majesty and competence in both matters, one's mind is humble, and one does not shrink from toil and hardship, how could one adjudicate wrongs and manage [the Saṃgha]? If one manages well, there is the benefit of ascending to heaven; if one fails, there is the loss of following the former [errors]. Generally speaking, those who judge disputes and administer the Three Jewels must clearly understand the sūtras and vinaya, act according to reason, not elevate themselves or demean others, not encroach upon property, enrich themselves, seek favors or rewards, or sacrifice themselves for fame. If one can thus directly protect the Three Jewels, benefiting oneself and benefiting others, the merit will be boundless. A person who judges disputes should be equipped with five virtues: first, holding the precepts purely (being conscientious and fearing sin, never bending the truth); second, broad learning (clearly abiding in and understanding the vinaya, so that their reasoning is difficult to refute); third, widely reciting the two sections of the prātimokṣa with their advantages (skilfully distinguishing light and heavy); fourth, being able to question and answer, to instruct and reprimand according to the Dharma, and to carry out exclusion [of wrongdoers], making others rejoice (appraising appropriately and hitting the mark); fifth, being skilful at settling and extinguishing disputes (skilful in expedient means to make former matters dissolve their defilements). Possessing these five virtues, they are qualified to rectify the affairs of the Saṃgha with the virtues of a great person. When one wishes to punish and adjudicate another's affairs, one first observes five things: (1. Observe whether the prior matter is real or not. 2. Next, observe whether there will be benefit in the future or not. 3. Next, observe whether the present time is suitable or not. 4. Next, observe whether it will prevent defilements from arising in the Saṃgha or not. 5. Next, observe whether a good resolution can be attained or not. Having observed these five things, one should generate good thoughts and say: 'The Saṃgha establishes regulations and punishments to reform evil persons and adjudicate principles, as the Buddha spoke.') A Vinaya master, when adjudicating matters for others, should possess five virtues: first, skilful knowledge of the characteristics of an offense; second, skilful knowledge of the characteristics of a non-offense; third, skilful knowledge of the characteristics of a light [offense]; fourth, skilful knowledge of the characteristics of a heavy [offense]; fifth, skilful knowledge of resolute decision without doubt, abiding unshakeably in the Vinaya. (Possessing these five virtues, only then can one judge matters for others.) A person who charges others with offenses should inwardly possess five virtues: first, knowing the proper time and not acting at an improper time (raising it in accordance with what is fitting for the Saṃgha is acting at the proper time); […] (admonishing with words of the Dharma, freeing oneself from verbal faults); fifth, having a compassionate mind and not acting out of anger (with the intention of benefiting the other, not causing enmity). If one does not contemplate these five matters, one must not lightly open one's mouth to speak of another's faults, either bringing disorder to the Saṃgha or distressing oneself and distressing others. A monastery superior (vihārasvāmin) and a karmadāna should possess five virtues: first, not accepting [favoritism] (not being partial toward intimates); second, not harboring anger (not being oppressive toward adversaries); third, not fearing (not being intimidated by the powerful); fourth, not being foolish (not encroaching upon the wise); fifth, knowing what has been distributed and what has not been distributed (skilfully distributing things appropriately so as to satisfy the Saṃgha's mind). When entering an assembly, one should possess five virtues: first, one should do so with a compassionate mind (if one has an arrogant mind toward the Saṃgha, it will cause the Saṃgha to be displeased; hence one must cultivate love for the assembly before entering); second, one should humble oneself, like a cloth that wipes away dust (with a humble mind taking care regarding faults, not being arrogant or disdaining the Saṃgha); third, one should know when to sit and when to stand—if seeing a senior monk, one should not remain seated; if seeing a junior monk, one should not stand up (because one should conform to the assembly); fourth, when arriving amidst the Saṃgha, one must not engage in miscellaneous chatter discussing worldly matters; one should either preach the Dharma oneself or invite others to preach the Dharma (the Saṃgha relies on the Dharma); fifth, if one sees unseemly matters in the Saṃgha and one's mind cannot bear them, one should remain silent (in order not to rashly initiate disputes). There are five kinds of unlawful silence: first, when a karman is carried out according to the Dharma, but one's mind disagrees, yet one remains silent and lets it be (carrying out a formal act together while holding a different view; one could have spoken, yet emotionally tolerating the breach of harmony causes the acts of the Saṃgha to be invalid); second, if one finds like-minded companions, yet remains silent and lets it be (when virtuous people assist oneself, one should not silently endure what is unlawful); third, if one sees a minor offense, yet remains silent and lets it be (the matter could have been extinguished, yet tolerating it defiles the Saṃgha); fourth, remaining silent when a separate residence (parivāsa) is being imposed (when the Saṃgha performs the three suspensions, it is called a separate residence; one must not share the same formal acts with them); fifth, remaining silent while in the ordination precinct (when wishing to perform a karman, one should summon others to assemble together, lest it mistakenly turn into a factional assembly). There are five kinds of lawful silence: first, seeing another's unlawful act and remaining silent (an unlawful karman should in principle be halted, but because the time is not suitable, fearing it might disturb the minds of the Saṃgha, one does not agree with them, so one is without fault oneself); second, not obtaining companions and remaining silent (when one is right alone and the assembly is wrong, speaking is of no use); third, remaining silent regarding a grave offense (initiating a major matter, fearing it might cause disorder in the Saṃgha); fourth, remaining silent when living together (harmonious in accordance with the Dharma, not permitting divergence to arise); fifth, remaining silent amidst those living together (since the people are fully assembled, it is not fitting to cause rupture or disorder).