無依行品第三之一
Chapter 3, Part 1: The Conduct Without Reliance
爾時，會中有大梵天名曰天藏——久殖善根住第十地，具諸菩薩摩訶薩德——即從座起，合掌禮佛，而說頌言：
At that time, in the assembly, there was a great Brahma god named Heavenly Treasury—who had long cultivated wholesome roots, abided in the tenth stage, and possessed all the virtues of a great bodhisattva—rose from his seat, joined his palms in reverence to the Buddha, and spoke these verses:
「功德藏慧海， 我今問所疑，
願慧海垂聽， 為我除疑滯。
我等今渴仰， 德藏勝法味，
及最上義味， 舉眾咸欲聞。」
"O Ocean of Wisdom, treasury of merit, I now ask about my doubts. May the Ocean of Wisdom kindly listen, and clear away my confusions.
We now thirst and yearn for the sublime taste of the Dharma, treasury of merit, and for the supreme taste of its meaning. The entire assembly longs to hear."
佛告天藏大梵天言：「如來今者恣汝意問，當隨問答，令汝心喜。」
The Buddha said to the heavenly deity Mahābrahmā, "I now grant you the freedom to ask whatever you wish. I will answer each question, bringing joy to your heart."
大梵天言：「唯然。世尊！」以頌問曰：
The Great Brahma Heaven replied, "So it is, World-Honored One!" and then asked in verse:
「利慧修定者， 安住不放逸，
為住勝義諦？ 為依止生死？
晝夜於法義， 精勤而誦習，
為渡煩惱海？ 為退墮惡趣？
勇猛勤營福， 為定趣涅槃？
為處生死中， 退墮於惡趣？
聰慧剎帝利， 成就十種輪，
為沈生死中？ 為當升佛果？
雜染心難伏， 諸煩惱所亂，
以何淨其心， 修定福誦業？」
Those with sharp wisdom who cultivate concentration, Dwelling diligently without negligence, Do they abide in the ultimate truth? Or are they still bound to the cycle of life and death?
Day and night, they diligently study the meaning of the Dharma, Reciting and practicing with vigor. Are they crossing the sea of afflictions? Or are they falling back into the lower realms?
With courage and diligence, they accumulate merit. Are they surely heading toward Nirvana? Or are they remaining in the cycle of life and death, Falling back into the lower realms?
Wise and noble ones, who have perfected the ten virtues, Are they sinking in the cycle of life and death? Or are they ascending toward Buddhahood?
The mind, tainted and hard to tame, Disturbed by all kinds of afflictions— How can one purify it Through the practices of concentration, merit, and recitation?
爾時，世尊告彼天藏大梵天曰：「善哉，善哉！汝善辯才能問斯義；汝於此法已作劬勞，汝於諸行已得圓滿，汝於過去殑伽沙等佛世尊所，已勤三業，興隆正法，紹三寶種；今為饒益無量眾生，復問如來如是深義。
At that time, the World-Honored One said to the heavenly deity, the great Brahma, named Tianzang:
"Excellent, excellent! You have the skillful eloquence to ask such a question. You have already made diligent efforts in this Dharma; you have attained perfection in all virtuous practices. In the presence of countless Buddhas, World-Honored Ones, as numerous as the sands of the Ganges, you have diligently cultivated body, speech, and mind, promoted the true Dharma, and carried forward the lineage of the Three Jewels. Now, for the benefit of immeasurable beings, you again ask the Tathagata about such profound meaning."
「善男子！有大記別法名無依行，過去一切諸佛世尊，為欲成熟諸有情故、為令厭離生死法故、為令除斷業煩惱故、為令三乘速圓滿故，宣說住持此無依行大記別法。現在十方諸佛世尊，亦為成熟諸有情故、為令厭離生死法故、為令除斷業煩惱故、為令三乘速圓滿故，宣說住持此無依行大記別法。未來一切諸佛世尊，亦為成熟諸有情故、為令厭離生死法故、為令除斷業煩惱故、為令三乘速圓滿故，宣說住持此無依行大記別法。汝於過去諸如來所，已具得聞此無依行大記別法。我於今者亦為成熟諸有情故、為令厭離生死法故、為令除斷業煩惱故、為令三乘速圓滿故，宣說住持此無依行大記別法。汝應諦聽！善思念之！吾當為汝分別解說。」
"Virtuous man! There is a great prophecy called the Practice Without Reliance. In the past, all Buddhas and World-Honored Ones, for the sake of maturing sentient beings, for making them weary of and turn away from the cycle of birth and death, for enabling them to cut off karmic afflictions, and for swiftly perfecting the Three Vehicles, taught and upheld this great prophecy of the Practice Without Reliance. The Buddhas and World-Honored Ones of the ten directions in the present, also for the sake of maturing sentient beings, for making them weary of and turn away from the cycle of birth and death, for enabling them to cut off karmic afflictions, and for swiftly perfecting the Three Vehicles, teach and uphold this great prophecy of the Practice Without Reliance. All Buddhas and World-Honored Ones of the future, also for the sake of maturing sentient beings, for making them weary of and turn away from the cycle of birth and death, for enabling them to cut off karmic afflictions, and for swiftly perfecting the Three Vehicles, will teach and uphold this great prophecy of the Practice Without Reliance. You, in the presence of the Thus Come Ones of the past, have already fully heard this great prophecy of the Practice Without Reliance. I, now, also for the sake of maturing sentient beings, for making them weary of and turn away from the cycle of birth and death, for enabling them to cut off karmic afflictions, and for swiftly perfecting the Three Vehicles, teach and uphold this great prophecy of the Practice Without Reliance. Listen attentively! Reflect well upon it! I shall now explain it to you in detail."
爾時，天藏大梵天言：「唯然。世尊！願樂欲聞。」
At that time, the great Brahma-deva named Celestial Treasury said: "So be it, World-Honored One! We are eager and delighted to listen."
佛言：「大梵！有十種無依行法。若修定者，隨有一行，尚不能成欲界善根，設使先成，尋還退失，況當能成色、無色定，乃至三乘隨成一乘。何等為十？一者、世有一類，雖欲修定，而乏資緣，經求擾亂。二者、復有一類，雖欲修定，而犯尸羅，行諸惡行。三者、復有一類，雖欲修定，而顛倒見，妄執吉凶，身心剛強。四者、復有一類，雖欲修定，而心掉動，不順賢聖，諸根輕躁。五者、復有一類，雖欲修定，而離間語破亂彼此。六者、復有一類，雖欲修定，而麁惡語毀罵賢聖。七者、復有一類，雖欲修定，而雜穢語及虛誑語。八者、復有一類，雖欲修定，而懷貪嫉於他所得利養、恭敬，心不歡悅。九者、復有一類，雖欲修定，而懷瞋忿於諸有情，心常憤恚。十者、復有一類，雖欲修定，而懷邪見撥無因果。大梵！當知是名十種無依行法。若修定者，隨有一行，尚不能成欲界善根，設使先成，尋還退失，況當能成色、無色定，乃至三乘隨成一乘。
The Buddha said to Mahabrahma, "Great Brahma, there are ten kinds of ungrounded practices. If a person who seeks to cultivate meditative concentration possesses even one of these, they will not be able to establish even the wholesome roots of the desire realm. Even if they had previously established them, they would quickly lose them. How then could they possibly achieve the meditative absorptions of the form realm or the formless realm, let alone attain any of the three vehicles? What are these ten?
"First, there are those who wish to cultivate concentration but lack the necessary provisions, and are constantly disturbed by the struggle to obtain them.
"Second, there are those who wish to cultivate concentration but violate the moral precepts and engage in unwholesome actions.
"Third, there are those who wish to cultivate concentration but hold wrong views, superstitiously clinging to ideas of fortune and misfortune, with a rigid and unyielding mind and body.
"Fourth, there are those who wish to cultivate concentration but have a restless, agitated mind that does not accord with the sages; their faculties are frivolous and impulsive.
"Fifth, there are those who wish to cultivate concentration but engage in divisive speech, creating discord between others.
"Sixth, there are those who wish to cultivate concentration but use harsh speech to abuse and slander the sages.
"Seventh, there are those who wish to cultivate concentration but engage in frivolous, impure speech and deceptive falsehoods.
"Eighth, there are those who wish to cultivate concentration but harbor greed and jealousy; they feel displeased when others receive offerings, gain, or respect.
"Ninth, there are those who wish to cultivate concentration but harbor anger and resentment, constantly nursing hatred toward other beings.
"Tenth, there are those who wish to cultivate concentration but hold perverse views, denying cause and effect.
"Great Brahma, you should know that these are called the ten kinds of ungrounded practices. If a person who seeks to cultivate meditative concentration possesses even one of these, they will not be able to establish even the wholesome roots of the desire realm. Even if they had previously established them, they would quickly lose them. How then could they possibly achieve the meditative absorptions of the form realm or the formless realm, let alone attain any of the three vehicles?"
「復次，大梵！又有十種無依行法。若修定者、隨有一行，終不能成諸三摩地，設使先成，尋還退失。何等為十？一者、樂著事業。二者、樂著談論。三者、樂著睡眠。四者、樂著營求。五者、樂著艶色。六者、樂著妙聲。七者、樂著芬香。八者、樂著美味。九者、樂著細觸。十者、樂著尋伺。大梵！當知是名十種無依行法。若修定者隨有一行，終不能成諸三摩地，設使先成，尋還退失。若不能成諸三摩地，雖集所餘諸善法聚，而有是事，追求受用信施因緣，發起惡心心所有法，於諸國王、大臣等所犯諸過罪，或被呵罵、或被捶打、或被斷截肢節手足。由是因緣，或成重病長時受苦、或疾命終於三惡趣，隨生一所，乃至或生無間地獄，如嗢達洛迦、阿邏荼底沙、瞿波理迦、提婆達多，如是等類，退失靜慮，乃至墮於無間地獄，受無量種難忍大苦。」
Furthermore, Great Brahma, there are ten kinds of unsupported practices. If a practitioner of meditation engages in even one of these, they will never attain the various states of samadhi; even if they had previously attained them, they will quickly lose them. What are these ten?
First, delighting in busyness and activity. Second, delighting in idle talk and gossip. Third, delighting in excessive sleep. Fourth, delighting in scheming and pursuit of gain. Fifth, delighting in beautiful forms. Sixth, delighting in pleasing sounds. Seventh, delighting in fragrant scents. Eighth, delighting in delicious tastes. Ninth, delighting in subtle, pleasurable touches. Tenth, delighting in discursive thinking and mental agitation.
Great Brahma, you should know these are called the ten unsupported practices. If a practitioner of meditation engages in even one of these, they will never attain the various states of samadhi; even if they had previously attained them, they will quickly lose them.
If they cannot attain samadhi, even if they have accumulated other virtuous qualities, this may happen: relying on the offerings of faithful donors for their sustenance, they give rise to unwholesome states of mind and mental factors. They commit offenses against kings, ministers, and others, and are consequently scolded, beaten, or have their limbs and hands severed. Because of this, they may contract severe illnesses and suffer for a long time, or die quickly and be reborn in one of the three lower realms—or even in the Avici Hell.
Just like Udraka, Arāḍa Kālāma, Gopālika, and Devadatta—such beings who lost their meditative concentration and even fell into the Avici Hell, enduring immeasurable, unbearable, and great suffering.
爾時，世尊告阿若多憍陳那言：「吾聽汝等，給阿練若修定苾芻，最上房舍、最上臥具、最上飲食，一切僧事，皆應放免。所以者何？諸修定者，若乏資緣，即便發起一切惡心心所有法，不能成就諸三摩地，乃至墮於無間地獄，受無量種難忍大苦。修定行者，若具資緣，諸三摩地未成能成，若先已成，終不退失，由此不起一切惡法，廣說乃至不善尋伺，往生天上證得涅槃。修定行者，若未成就諸三摩地，初夜、後夜當捨睡眠，精進修學，遠離憒閙，少欲知足，無所顧戀，一切貪、瞋、忿覆、惱害、憍慢、貢高、慳悋、嫉妬、離間、麁惡、虛誑、雜穢、一切人間嬉戲、放逸，皆悉遠離。如是行者，應受釋、梵、護世四王、轉輪王等，讚歎、禮拜、恭敬、承事奉施百千那庾多供，況剎帝利、婆羅門、茷舍、戍達羅等。未得定者，尚應受此讚歎、禮拜、恭敬、承事奉施供養，何況已得三摩地者！」
At that time, the World-Honored One addressed Ajnata Kaundinya, saying: "I permit you and others to provide the most excellent dwellings, the most excellent bedding, and the most excellent food and drink to the monks who cultivate meditation in secluded places. All monastic duties should be exempted for them. Why is this? Those who cultivate meditation, if they lack material support, will give rise to all unwholesome mental states and mental factors, and will be unable to accomplish the various states of samadhi. They may even fall into the Avici Hell and endure immeasurable kinds of unbearable suffering.
"For meditators who possess adequate support, the various states of samadhi that have not yet been attained can be attained; if already attained, they will never regress. Because of this, all unwholesome states do not arise, and further, even unwholesome thoughts and reflections are abandoned. They will be reborn in the heavens and realize Nirvana.
"Meditators who have not yet attained the various states of samadhi should abandon sleep during the first and last watches of the night, diligently cultivate their practice, withdraw from noise and commotion, have few desires and know contentment, and hold no attachments. They should completely distance themselves from all greed, anger, resentment, concealment, harm, arrogance, conceit, stinginess, jealousy, divisiveness, harshness, deceit, impurity, and all worldly amusements and heedlessness.
"Such practitioners should receive the praise, veneration, respect, service, and offerings of hundreds of thousands of nayutas from the gods, Brahma, the Four Heavenly Kings, and Wheel-Turning Kings—how much more so from kshatriyas, brahmins, vaishyas, and shudras. Even those who have not yet attained samadhi should receive such praise, veneration, respect, service, and offerings—how much more so those who have already attained samadhi!"
爾時，世尊而說頌曰：
Then, the World-Honored One spoke these verses:
「修定能斷惑， 餘業所不能，
故修定為尊， 智者應供養。」
"Through meditation, delusions are cut off, What other practices cannot achieve. Thus meditation stands supreme, The wise should honor and uphold."
爾時，天藏大梵天言：「大德世尊！於佛法中而出家者，若剎帝利大臣、宰相，以鞭杖等捶拷其身，或閉牢獄、或復呵罵、或解肢節、或斷其命，為當合爾？為不合耶？」
At that time, the great Brahma god named Tianzang said: "Venerable World-Honored One! Among those who have left home to follow the Buddha's teachings, if there are members of the warrior class, high officials, or ministers who are beaten with whips or clubs, imprisoned, scolded, have their limbs severed, or are executed—is this permissible or not?"
佛告天藏大梵天言：「善男子！若諸有情於我法中出家，乃至剃除鬚髮被片袈裟。若持戒、若破戒、下至無戒，一切天、人、阿素洛等，依俗正法，猶尚不合以鞭杖等捶拷其身、或閉牢獄、或復呵罵、或解肢節、或斷其命，況依非法？何以故？除其一切持戒多聞於我法中而出家者，若有破戒，行諸惡法，內懷腐敗如穢蝸螺，實非沙門自稱沙門，實非梵行自稱梵行，恒為種種煩惱所勝，敗壞傾覆。如是破戒諸惡苾芻，猶能示導一切天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人、非人等，無量功德珍寶伏藏。
The Buddha addressed the heavenly guardian Mahabrahma, saying: "Virtuous man! If any being enters the monastic life within my teachings—even if they have merely shaved their head and donned a simple robe—whether they uphold the precepts, break the precepts, or even lack precepts entirely, all devas, humans, asuras, and other beings should not, according to worldly law, strike them with whips or sticks, imprison them, scold them, dismember their limbs, or take their life—much less according to unjust law. Why is this? Even if a monastic breaks the precepts, engages in evil deeds, harbors corruption within like a foul snail, falsely claims to be a renunciant while not being one, falsely claims to live a pure life while not doing so, and is constantly overwhelmed by various afflictions—such a corrupt monastic can still reveal and guide devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans, and others toward the immeasurable treasure-trove of virtuous qualities and precious merits."
「又善男子！於我法中而出家者，雖破戒行，而諸有情覩其形相，應生十種殊勝思惟，當獲無量功德寶聚。何等為十？謂我法中而出家者，雖破戒行，而諸有情或有見已，生於念佛、慇重、信敬、殊勝思惟，由是因緣終不歸信諸外道師書論徒眾，乃至能入離諸怖畏大涅槃城。或有見已，生念聖戒殊勝思惟，由是因緣能離殺生、離不與取、離欲邪行、離虛誑語、離飲諸酒生放逸處，乃至能入離諸怖畏大涅槃城。或有見已，生念布施殊勝思惟，由是因緣得大財位，親近、供養、正至、正行，乃至能入離諸怖畏大涅槃城。或有見已，生念忍辱，柔和質直殊勝思惟，由是因緣便能遠離離間、麁惡、雜穢、瞋忿，乃至能入離諸怖畏大涅槃城。或有見已，生念出家、精勤修行殊勝思惟，由是因緣能捨家法，趣於非家，勇猛、精進、修諸勝行，乃至能入離諸怖畏大涅槃城。或有見已，生念遠離諸散亂心靜慮等至殊勝思惟，由是因緣心樂山林、阿練若處，晝夜精勤修諸定行，乃至能入離諸怖畏大涅槃城。或有見已，生念智慧殊勝思惟，由是因緣欣樂聽聞讀誦正法，乃至能入離諸怖畏大涅槃城。或有見已，生念宿殖出離善根殊勝思惟、軟語慰問，乃至禮足，由是因緣當生尊貴大勢力家，無量有情咸共瞻仰，乃至能入離諸怖畏大涅槃城。
Furthermore, good man! For those who have left the household life within my Dharma, even if their conduct is flawed, sentient beings who see their form should give rise to ten kinds of exceptional thoughts, and will thereby obtain an immeasurable treasure-store of merit. What are these ten?
It means that for those who have left the household life within my Dharma, even if their conduct is flawed, some sentient beings, upon seeing them, may give rise to thoughts of mindfulness of the Buddha, reverence, faith, and respect—exceptional thoughts. Because of this cause and condition, they will ultimately not take refuge with the teachers of other paths or their followers who rely on texts and treatises, and will even be able to enter the great city of Nirvana, free from all fears.
Some, upon seeing them, may give rise to thoughts of mindfulness of the noble precepts—exceptional thoughts. Because of this cause and condition, they will be able to abstain from killing, abstain from taking what is not given, abstain from sexual misconduct, abstain from false speech, abstain from consuming intoxicants that lead to heedlessness, and will even be able to enter the great city of Nirvana, free from all fears.
Some, upon seeing them, may give rise to thoughts of generosity—exceptional thoughts. Because of this cause and condition, they will attain great wealth and status, draw near, make offerings, and practice rightly, and will even be able to enter the great city of Nirvana, free from all fears.
Some, upon seeing them, may give rise to thoughts of patience, gentleness, and honesty—exceptional thoughts. Because of this cause and condition, they will be able to abandon divisive speech, harsh speech, frivolous speech, and anger, and will even be able to enter the great city of Nirvana, free from all fears.
Some, upon seeing them, may give rise to thoughts of leaving the household life and diligent practice—exceptional thoughts. Because of this cause and condition, they will be able to renounce household life, go forth into homelessness, practice courageously and diligently, cultivate all superior practices, and will even be able to enter the great city of Nirvana, free from all fears.
Some, upon seeing them, may give rise to thoughts of abandoning scattered minds and attaining meditative concentration—exceptional thoughts. Because of this cause and condition, their minds will delight in forests and secluded places, practicing diligently day and night the cultivation of meditative states, and will even be able to enter the great city of Nirvana, free from all fears.
Some, upon seeing them, may give rise to thoughts of wisdom—exceptional thoughts. Because of this cause and condition, they will delight in listening to and reciting the true Dharma, and will even be able to enter the great city of Nirvana, free from all fears.
Some, upon seeing them, may give rise to thoughts of the wholesome roots of liberation planted in past lives—exceptional thoughts. They will speak gentle words of comfort, and even bow to their feet. Because of this cause and condition, they will be reborn into families of great honor and power, be revered by countless sentient beings, and will even be able to enter the great city of Nirvana, free from all fears.
「善男子！於我法中而出家者，雖破戒行，而諸有情覩其形相，生此十種殊勝思惟，當獲無量功德寶聚。是故一切剎帝利王、大臣、宰相，決定不合以鞭杖等捶拷其身，或閉牢獄、或復呵罵、或解支節、或斷其命。
"Good man! Those who have left the household life in my Dharma, even if they break the precepts, still inspire in sentient beings these ten kinds of excellent reflections when they see their form. They will thereby obtain an immeasurable treasury of merit and virtue. Therefore, all Kshatriya kings, ministers, and officials must never strike them with whips or rods, nor imprison them, nor scold them, nor break their limbs, nor take their lives."
「復次，大梵！若有依我而出家者，犯戒、惡行、內懷腐敗如穢蝸螺，實非沙門自稱沙門，實非梵行自稱梵行，恒為種種煩惱所勝，敗壞傾覆。如是苾芻，雖破禁戒、行諸惡行，而為一切天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人、非人等作善知識，示導無量功德伏藏。如是苾芻雖非法器，而剃鬚髮，被服袈裟，進止威儀同諸賢聖。因見彼故，無量有情種種善根皆得生長，又能開示無量有情善趣生天涅槃正路。是故依我而出家者，若持戒，若破戒，下至無戒，我尚不許轉輪聖王及餘國王、諸大臣等依俗正法以鞭杖等捶拷其身，或閉牢獄、或復呵罵、或解支節、或斷其命，況依非法！
Furthermore, Great Brahma, if there are those who leave the household life under my guidance, yet break the precepts, engage in evil conduct, and harbor corruption within like a filthy snail—though they are not true monastics, they claim to be monastics; though they do not practice the holy life, they claim to practice the holy life—they are constantly overcome by various defilements, corrupt and fallen. Such monks, even though they violate the precepts and commit evil deeds, still serve as good friends to all devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans, guiding them to uncover immeasurable treasures of merit. Even though such monks are not true vessels of the Dharma, they shave their heads and beards, don the monastic robes, and carry themselves with the dignified conduct of the noble ones. Merely by seeing them, countless beings are able to cultivate various wholesome roots, and they can also show countless beings the right path to fortunate rebirths, heavenly realms, and Nirvana. Therefore, for those who leave the household life under my guidance—whether they uphold the precepts, break them, or even lack them entirely—I do not permit even a Wheel-Turning Sage King, other kings, or ministers to punish them according to worldly laws with whips, canes, imprisonment, harsh words, dismemberment, or execution, much less through unlawful means!
「大梵！如是破戒惡行苾芻，雖於我法毘奈耶中名為死尸，而有出家戒德餘勢。譬如牛麝身命終後，雖是無識傍生死尸，而牛有黃，而麝有香，能為無量無邊有情作大饒益。破戒苾芻亦復如是，雖於我法毘奈耶中名為死尸，而有出家戒德餘勢，能為無量無邊有情作大饒益。
Great Brahma! Such a monk, who breaks the precepts and acts wickedly, is indeed called a corpse within the discipline of my Dharma. Yet, the remaining power of his monastic virtue still endures. It is like the musk ox or the musk deer: when their lives end, though their bodies become inanimate corpses, the ox still yields bezoar and the deer still yields musk, which can bring immense benefit to countless sentient beings. In the same way, though such a monk who breaks the precepts is called a corpse within the discipline of my Dharma, the remaining power of his monastic virtue can still bring immense benefit to countless sentient beings.
「大梵！譬如賈客入於大海，殺彼一類無量眾生，挑取其目，與末達那果和合擣簁成眼寶藥。若諸有情盲冥無目乃至胞胎而生盲者，持此寶藥塗彼眼中，所患皆除得明淨目。破戒苾芻亦復如是，雖於我法毘奈耶中名為死尸，而有出家威儀形相，能令無量無邊有情，暫得見者尚獲清淨智慧法眼，況能為他宣說正法！
Great Brahma! It is like a merchant who enters the great ocean, kills an immeasurable number of beings of a certain kind, plucks out their eyes, and mixes them with madana fruit, grinding and sifting them to create a precious eye medicine. If there are sentient beings who are blind, without sight, or even born blind from the womb, applying this precious medicine to their eyes will cure all their afflictions, granting them clear and bright vision. A monk who violates the precepts is also like this. Though in my Dharma and Vinaya he is called a corpse, he still possesses the dignified appearance and conduct of one who has left home. Merely by being seen briefly, he can enable countless, boundless sentient beings to attain the pure wisdom-eye of the Dharma—how much more so if he is able to expound the true Dharma for others!
「大梵！譬如燒香，其質雖壞，而氣芬馥熏他令香。破戒苾芻亦復如是，由破戒故非良福田；雖恒晝夜信施所燒，身壞命終墮三惡趣，而為無量無邊有情作大饒益，謂皆令得聞於生天涅槃香氣。是故大梵！如是破戒惡行苾芻，一切白衣皆應守護、恭敬、供養。我終不許諸在家者，以鞭杖等捶拷其身，或閉牢獄、或復呵罵、或解支節、或斷其命。我唯許彼清淨僧眾，於布薩時、或自恣時驅擯令出。一切給施四方僧物、飲食、資具不聽受用；一切沙門毘奈耶事，皆令驅出不得在眾。而我不許加其鞭杖，繫縛斷命。」
Great Brahma! It is like burning incense: though its substance is consumed, its fragrant aroma spreads and perfumes others. Similarly, a monk who violates the precepts, though he is no longer a true field of merit due to his transgressions, and though he may, day and night, be sustained by the offerings of the faithful, will, at the end of his life, fall into the three evil realms. Yet, he can still bring immense benefit to countless sentient beings by enabling them to hear the fragrance of the path leading to heaven and Nirvana. Therefore, Great Brahma, all laypeople should protect, respect, and make offerings to such a monk who has broken the precepts and committed misdeeds. I do not permit any householder to strike him with whips or clubs, imprison him, scold him, dismember his limbs, or take his life. I only allow the pure community of monks, during the Uposatha or Pavāraṇā ceremonies, to expel him. He is not permitted to receive or use any of the offerings, food, or resources meant for the fourfold assembly of monks. All matters of the monastic discipline are to be handled by expelling him from the community. But I do not permit that he be beaten, bound, or killed.
爾時，世尊而說頌曰：
At that time, the World-Honored One spoke these verses:
「瞻博迦華雖萎悴， 而尚勝彼諸餘華，
破戒、惡行諸苾芻， 猶勝一切外道眾。
Though the champak flower may wither, it still surpasses all other flowers. A monk who breaks precepts and acts unskillfully still surpasses all followers of other paths.
「復次，大梵！有五無間大罪惡業。何等為五？一者、故思殺父。二者、故思殺母。三者、故思殺阿羅漢。四者、倒見破聲聞僧。五者、惡心出佛身血。如是五種，名為無間大罪惡業。若人於此五無間中，隨造一種，不合出家及受具戒。若令出家或受具戒，師便犯罪，彼應驅擯令出我法。如是之人，以有出家威儀形相，我亦不許加其鞭杖、或閉牢獄、或復呵罵、或解支節、或斷其命。
Furthermore, Great Brahma, there are five grave, unforgivable sins. What are these five? First, intentionally killing one's father. Second, intentionally killing one's mother. Third, intentionally killing an Arhat. Fourth, holding perverted views that disrupt the Sangha of disciples. Fifth, with malicious intent, shedding the blood of a Buddha. These five are called the grave, unforgivable sins. If a person commits any one of these five unforgivable sins, they are not permitted to leave the household life or receive full ordination. If they are allowed to leave the household life or receive full ordination, the teacher commits an offense, and that person should be expelled and driven out from my teachings. Such a person, though possessing the dignified appearance and conduct of a renunciant, I also do not permit to be whipped, imprisoned, scolded, have their limbs broken, or be put to death.
「復有四種，近五無間大罪惡業根本之罪。何等為四？一者、起不善心殺害獨覺，是殺生命大罪惡業根本之罪。二者、婬阿羅漢苾芻尼僧，是欲邪行大罪惡業根本之罪。三者、侵損所施三寶財物，是不與取大罪惡業根本之罪。四者、倒見破壞和合僧眾，是虛誑語大罪惡業根本之罪。若人於此四近無間大罪惡業根本罪中，隨犯一種，不合出家及受具戒。若令出家、或受具戒，師便得罪，彼應驅擯令出我法。如是之人，以有出家及受具戒，威儀形相，我亦不許加其鞭杖、或閉牢獄、或復呵罵、或解支節、或斷其命。
"Furthermore, there are four kinds of grave misdeeds that are akin to the five heinous crimes. What are these four?
First, with malicious intent, killing a Pratyekabuddha. This is the root misdeed of taking life.
Second, committing sexual misconduct with a fully ordained Arhat nun. This is the root misdeed of sexual misconduct.
Third, misappropriating or damaging the property and wealth dedicated to the Three Jewels. This is the root misdeed of taking what is not given.
Fourth, holding perverted views and causing a schism within the harmonious Sangha. This is the root misdeed of false speech.
If a person commits any one of these four grave misdeeds akin to the heinous crimes, they are not permitted to leave the household life or receive full ordination. If someone allows such a person to leave home or receive full ordination, the preceptor commits an offense, and that person should be expelled from my teachings. Even if such a person possesses the outward appearance, conduct, and form of a renunciant or fully ordained monastic, I do not permit them to be subjected to whipping, imprisonment, verbal abuse, dismemberment, or execution."
「如是，或有是根本罪非無間罪，有無間罪非根本罪，有根本罪亦無間罪，有非根本罪亦非無間罪。何等名為是根本罪亦無間罪？謂我法中，先已出家受具戒者，故思殺他已到究竟見諦人等，如是名為是根本罪亦無間罪。此於我法毘奈耶中，應速驅擯。何等名為是根本罪非無間罪？謂我法中，先已出家受具戒者，故思殺害他異生人，下至方便與人毒藥墮其胎藏，如是名為是根本罪非無間罪。此人不應與僧共住，諸有給施四方僧物，亦不應令於中受用。何等名為是無間罪非根本罪？謂若有人，或受三歸、或受五戒、或受十戒，於五無間隨造一種，如是名為是無間罪非根本罪。如是之人，不合出家及受具戒。若令出家或受具戒，師便得罪，彼應驅擯令出我法。何等名為非根本罪亦非無間罪？謂若有人，或受三歸、或受五戒，於佛、法、僧而生疑心，或歸外道以為師導，或執種種若少若多吉凶之相祠祭鬼神；若復有人，於諸如來所說正法、或聲聞乘相應正法、或獨覺乘相應正法、或是大乘相應正法，誹謗遮止自不信受，令他厭背，障礙他人讀誦、書寫，下至留難一頌正法，如是名為非根本罪亦非無間，而生極重大罪惡業，近無間罪。如是之人，若未懺悔除滅如是大罪惡業，不合出家及受具戒。若令出家或受具戒，師便得罪，彼應驅擯令出我法；若已出家或受具戒，犯如是罪若不懺悔，此於我法毘奈耶中，應速驅擯。所以者何？此二種人，習行破毀正法眼行、習行隱滅正法燈行、習行斷絕三寶種行，令諸天人習行無義、無利、苦行，墮諸惡趣。此二種人，自謗正法毀呰賢聖，亦令他人誹謗正法毀呰賢聖。命終當墮無間地獄，經劫受苦，不可療治。
Thus, there are offenses that are root offenses but not uninterrupted offenses, uninterrupted offenses that are not root offenses, offenses that are both root and uninterrupted, and offenses that are neither root nor uninterrupted.
What is called an offense that is both a root offense and an uninterrupted offense? In my Dharma, one who has already left home and received full ordination, who intentionally kills another person who has attained the fruit of seeing the truth—such is called an offense that is both a root offense and an uninterrupted offense. In the Vinaya of my Dharma, such a person should be swiftly expelled.
What is called a root offense that is not an uninterrupted offense? In my Dharma, one who has already left home and received full ordination, who intentionally kills another ordinary being, down to providing someone with poison to cause an abortion—such is called a root offense that is not an uninterrupted offense. Such a person should not dwell with the Sangha, and offerings given to the fourfold assembly should not be shared with them.
What is called an uninterrupted offense that is not a root offense? If someone, whether having taken the three refuges, the five precepts, or the ten precepts, commits any one of the five uninterrupted offenses—such is called an uninterrupted offense that is not a root offense. Such a person is not fit to leave home or receive full ordination. If they are allowed to leave home or receive full ordination, the preceptor incurs an offense, and they should be expelled from my Dharma.
What is called an offense that is neither a root offense nor an uninterrupted offense? If someone, having taken the three refuges or the five precepts, harbors doubt toward the Buddha, Dharma, and Sangha, or takes an external teacher as their guide, or clings to various auspicious or inauspicious signs and makes offerings to spirits and ghosts; or if someone, toward the right Dharma spoken by the Tathāgatas—whether the Dharma corresponding to the Śrāvaka vehicle, the Pratyekabuddha vehicle, or the Mahāyāna vehicle—slanders it, obstructs it, does not believe or accept it themselves, causes others to turn away from it, hinders others from reading, reciting, or writing it, down to obstructing even a single verse of the right Dharma—such is called an offense that is neither a root offense nor an uninterrupted offense, yet it gives rise to extremely grave unwholesome karma, close to that of an uninterrupted offense. Such a person, if they have not repented and eradicated such grave unwholesome karma, is not fit to leave home or receive full ordination. If they are allowed to leave home or receive full ordination, the preceptor incurs an offense, and they should be expelled from my Dharma. If they have already left home or received full ordination and commit such an offense without repenting, in the Vinaya of my Dharma, they should be swiftly expelled.
Why is this? These two kinds of people practice conduct that destroys the eye of the right Dharma, conduct that extinguishes the lamp of the right Dharma, conduct that severs the lineage of the Three Jewels, causing gods and humans to engage in meaningless, unbeneficial, and painful practices, leading them to fall into the evil destinies. These two kinds of people themselves slander the right Dharma and disparage the noble ones, and also cause others to slander the right Dharma and disparage the noble ones. At the end of their lives, they will fall into the uninterrupted hells, suffering for kalpas, beyond cure.
「復次，大梵！或有遮罪無依行法、或有性罪無依行法；於性罪中，或有根本無依行法。云何根本無依行法？謂若苾芻行非梵行犯根本罪，或以故思殺異生人犯根本罪，或復偷盜非三寶物犯根本罪，或大妄語犯根本罪。若有苾芻，於此四種根本罪中，隨犯一種，於諸苾芻所作事業令受折伏，一切給施四方僧物，皆悉不聽於中受用。而亦不合加其鞭杖、或閉牢獄、或復呵罵、或解支節、或斷其命。如是名為，於性罪中，根本重罪無依行法。何故說名為根本罪？謂若有人犯此四法，身壞命終墮諸惡趣，是諸惡趣根本罪故，是故說名為根本罪。何故無間及近無間根本罪等，說名極重大罪惡業無依行法？善男子！譬如鐵摶、鉛錫摶等，擲置空中，終無暫住，必速墮地。造五無間及近無間四根本罪，并謗正法、疑三寶等，二種罪人亦復如是。若人於此十一罪中，隨造一種，身壞命終，無餘間隔，定生無間大地獄中，受諸劇苦。故名極重大罪惡業無依行法。犯此極重大罪惡業無依行法，補特伽羅於現身中，決定不能盡諸煩惱，尚不能成諸三摩地，況能趣入正性離生！彼人命終定生地獄受諸重苦。
Furthermore, Great Brahma, there are offenses of prohibition that lack a basis for conduct, and there are offenses of nature that lack a basis for conduct. Among the offenses of nature, there are fundamental offenses that lack a basis for conduct. What are the fundamental offenses that lack a basis for conduct? They are as follows: if a bhikkhu engages in unchaste conduct, he commits a fundamental offense; if he intentionally kills a human being, he commits a fundamental offense; if he steals what does not belong to the Three Jewels, he commits a fundamental offense; or if he engages in gross false speech, he commits a fundamental offense. If a bhikkhu commits any one of these four fundamental offenses, he is to be excluded from all activities of the bhikkhu community. He is not permitted to receive or use any of the offerings given to the fourfold assembly of monks. However, he should not be subjected to flogging, imprisonment, verbal abuse, dismemberment, or execution. These are called the fundamental grave offenses among offenses of nature that lack a basis for conduct.
Why are they called fundamental offenses? Because if someone commits any of these four offenses, upon the breakup of the body and the end of life, they will fall into the evil destinies. These offenses are the root causes of evil destinies, hence they are called fundamental offenses.
Why are the five heinous crimes, the four fundamental offenses akin to them, slandering the true Dharma, and doubting the Three Jewels called extremely grave evil deeds that lack a basis for conduct? Good man, it is like throwing a lump of iron, lead, or tin into the air—it will not remain suspended even for a moment but will swiftly fall to the ground. Likewise, those who commit any of these eleven offenses—the five heinous crimes, the four fundamental offenses akin to them, slandering the true Dharma, or doubting the Three Jewels—upon the breakup of the body and the end of life, without any interval, will certainly be reborn in the Avīci Hell and suffer intense torments. Therefore, they are called extremely grave evil deeds that lack a basis for conduct.
A person who commits these extremely grave evil deeds that lack a basis for conduct will, in this very life, certainly be unable to exhaust all defilements. They will not even attain meditative concentration, let alone enter the path of liberation. Upon death, such a person will definitely be reborn in hell and endure severe sufferings.
「復次，大梵！若善男子、若善女人，以淨信心歸依我法，或趣聲聞乘、或趣獨覺乘、或趣大乘，於我法中淨信出家、受具足戒，於諸學處深心敬重、於四根本性罪戒中，堅固、勇猛、精勤守護。如是之人，常為一切人、非人等，隨逐擁衛，名不虛受人天供養，於三乘中隨所欣樂，速能趣入成辦究竟。是故，真實求涅槃者，寧捨身命，終不毀犯如是四法。所以者何？諸有情類，要由三因得涅槃樂：一者、依止如來為因；二者、依我聖教為因；三者、依我弟子為因。諸有情類依此三因，精勤修行，得涅槃樂。若人毀犯如是四法，我非彼師，彼非弟子。若人毀犯如是四法，則為違越我所宣說甚深廣大、無常、苦、空、無我相應利益安樂，一切有情別解脫教。若越如是別解脫教，則於一切靜慮、等持，皆成盲冥，不能趣入，為諸煩惱、惡業纏縛，於三乘法亦為非器，當墮惡趣受諸重苦。
Furthermore, Great Brahma, if a virtuous man or woman, with pure faith, takes refuge in my teachings—whether aspiring to the path of the Hearers, the Solitary Realizers, or the Great Vehicle—and with pure faith renounces the household life within my teachings, receives the full precepts, and deeply respects and diligently upholds the training rules, especially guarding with firmness, courage, and diligence against the four root offenses of grave misconduct—such a person is constantly followed and protected by all humans and non-humans. They are truly worthy of offerings from humans and gods, and in whichever of the three vehicles they aspire to, they will swiftly attain and accomplish the ultimate goal.
Therefore, those who genuinely seek Nirvana should rather give up their lives than violate these four rules. Why is this? Sentient beings attain the bliss of Nirvana through three causes: first, relying on the Tathagata as the cause; second, relying on my holy teachings as the cause; and third, relying on my disciples as the cause. Sentient beings, depending on these three causes and practicing diligently, attain the bliss of Nirvana.
If someone violates these four rules, I am not their teacher, and they are not my disciple. If someone violates these four rules, they transgress the profound and vast teaching of liberation I have proclaimed, which corresponds to impermanence, suffering, emptiness, and non-self, bringing benefit and happiness to all sentient beings. Transgressing this teaching of liberation, they become blind to all meditative concentrations and absorptions, unable to enter them. Bound by afflictions and evil karma, they become unfit vessels for the three vehicles and will fall into the miserable realms, enduring severe suffering.
「若善男子、若善女人，於我所說別解脫教、所制四種根本重罪，清淨無犯，我是彼師，彼是弟子，隨順我語，善住我法，一切所作皆當成滿。此人善住尸羅蘊故，名為善住一切善法、或名具足住聲聞乘、或名具足住獨覺乘、或名具足住於大乘。所以者何？若能護持如是性罪四根本法，當知則為建立一切有漏、無漏善法勝因。是故，護持如是四法，名為一切善法根本。如依大地，一切藥穀、卉木、叢林、皆得生長；如是依止極善護持四根本戒，一切善法皆得生長。如依大地，一切諸山，小輪圍山、大輪圍山、妙高山王，皆得安住；如是依止極善護持四根本戒，諸聲聞乘及獨覺乘、無上大乘，皆得安住。如依大地，求得一切世間美味；如是依止極善護持四根本戒，求得一切念定、總持、安忍聖道，乃至無上正等菩提。又如大地，於淨、不淨皆等任持；極善護持四根本戒，諸善男子、及善女人，亦復如是，於其法器及非法器，其心平等，不譏、不弄、不自貢高、不卒呵舉，能為一切善法生處。又如大地，一切有情皆共受用而得存活；極善護持四根本戒諸善男子及善女人，亦復如是，於諸如來所說正法，生長第一歡喜淨信，於諸有情無差別想，以四攝法平等攝受，一切有情皆共依止，受用法樂而自存活。」
"If a virtuous man or woman, regarding the four fundamental grave offenses I have established in the teachings of the Pratimoksha, remains pure and unbroken, then I am their teacher, and they are my disciple. By following my words and abiding well in my Dharma, all their endeavors will be fulfilled. Because such a person firmly abides in the aggregate of moral discipline, they are called one who well abides in all wholesome dharmas, or one who is fully established in the vehicle of the hearers, or one who is fully established in the vehicle of the solitary awakened ones, or one who is fully established in the Great Vehicle. Why is this? If one can uphold these four fundamental precepts of inherent offenses, know that this becomes the supreme cause for establishing all wholesome dharmas, whether with outflows or without outflows. Therefore, upholding these four precepts is called the root of all wholesome dharmas.
Just as upon the earth, all medicinal herbs, grains, plants, trees, and forests are able to grow, so too, by relying on and extremely well upholding the four fundamental precepts, all wholesome dharmas are able to grow. Just as upon the earth, all mountains—the small encircling mountains, the great encircling mountains, and the magnificent king of mountains—are able to stand firm, so too, by relying on and extremely well upholding the four fundamental precepts, the vehicle of the hearers, the vehicle of the solitary awakened ones, and the unsurpassed Great Vehicle are all able to stand firm. Just as from the earth, all worldly delicacies are sought and obtained, so too, by relying on and extremely well upholding the four fundamental precepts, one seeks and obtains all mindfulness, concentration, dhāraṇīs, patience, noble paths, and even the unsurpassed, perfect, complete enlightenment.
Moreover, just as the earth equally supports both the pure and the impure, so too, a virtuous man or woman who extremely well upholds the four fundamental precepts, with a mind equal toward both vessels of the Dharma and non-vessels, does not ridicule, mock, become arrogant, or hastily rebuke, and becomes a source for the arising of all wholesome dharmas. Furthermore, just as the earth is shared and used by all sentient beings for their survival, so too, a virtuous man or woman who extremely well upholds the four fundamental precepts, with respect to the right Dharma spoken by the Tathāgatas, gives rise to the foremost joy and pure faith, and without discriminatory thoughts toward sentient beings, equally embraces all sentient beings through the four means of attraction. All sentient beings rely on them together, partake of the joy of the Dharma, and thereby sustain their own lives."
爾時，尊者優波離聞佛所說，從座而起，整理衣服，頂禮佛足，偏袒一肩，右膝著地，合掌恭敬白佛言：「世尊！如佛所說，極善護持四根本戒諸善男子及善女人，於其法器及非法器，其心平等，不譏、不弄、不自貢高、不卒呵舉。若如是者，於未來世，有諸苾芻破戒惡行，實非沙門自稱沙門，實非梵行自稱梵行，諸苾芻僧於是人等，云何方便呵舉驅擯？」
At that time, the Venerable Upali, having heard the Buddha's words, rose from his seat, adjusted his robes, bowed at the Buddha's feet, bared one shoulder, knelt on his right knee, and with palms joined respectfully addressed the Buddha, saying: "World-Honored One! As the Buddha has taught, those good men and women who diligently uphold the four root precepts maintain a mind of equality toward both suitable vessels and unsuitable vessels—they do not ridicule, mock, boast, or hastily rebuke. If this is so, then in future times, when there are monks who break the precepts, engage in evil conduct, falsely claim to be monastics though they are not, falsely claim to practice the holy life though they do not—how should the community of monks skillfully rebuke and expel such individuals?"
佛告尊者優波離言：「我終不許外道俗人舉苾芻罪，我尚不許諸苾芻僧，不依於法率爾呵舉破戒苾芻，何況驅擯！若不依法率爾呵舉破戒苾芻、或復驅擯，便獲大罪。優波離！汝今當知有十非法率爾呵舉破戒苾芻，便獲大罪。諸有智者皆不應受。何等為十？一者、不和僧眾，於國王前，率爾呵舉破戒苾芻。二者、不和僧眾，梵志眾前，率爾呵舉破戒苾芻。三者、不和僧眾，宰官眾前，率爾呵舉破戒苾芻。四者、不和僧眾，於諸長者居士眾前，率爾呵舉破戒苾芻。五者、女人眾前，率爾呵舉破戒苾芻。六者、男子眾前，率爾呵舉破戒苾芻。七者、淨人眾前，率爾呵舉破戒苾芻。八者、眾多苾芻、苾芻尼前，率爾呵舉破戒苾芻。九者、宿怨嫌前，率爾呵舉破戒苾芻。十者、內懷忿恨，率爾呵舉破戒苾芻。如是十種，名為非法率爾呵舉破戒苾芻，便獲大罪；設依實事而呵舉者，尚不應受，況於非實，諸有受者亦得大罪。
The Buddha addressed the Venerable Upāli, saying: "I do not permit lay followers or those outside the Dharma to accuse a monk of wrongdoing. I do not even permit the community of monks themselves to hastily and improperly accuse or censure a monk who has broken the precepts, much less to expel him. To hastily and improperly accuse or expel a monk who has broken the precepts is to commit a grave fault.
Upāli, you should know that there are ten improper ways of hastily accusing a monk who has broken the precepts. Doing so incurs a grave fault, and no wise person should accept such an accusation. What are these ten?
First, accusing a monk who has broken the precepts before the king, without the harmony and consensus of the monastic community. Second, accusing a monk who has broken the precepts before an assembly of Brahmins, without the harmony and consensus of the monastic community. Third, accusing a monk who has broken the precepts before an assembly of government officials, without the harmony and consensus of the monastic community. Fourth, accusing a monk who has broken the precepts before an assembly of elders and householders, without the harmony and consensus of the monastic community. Fifth, accusing a monk who has broken the precepts before an assembly of women. Sixth, accusing a monk who has broken the precepts before an assembly of men. Seventh, accusing a monk who has broken the precepts before an assembly of temple attendants or lay servants. Eighth, accusing a monk who has broken the precepts before a large assembly of monks and nuns. Ninth, accusing a monk who has broken the precepts in the presence of someone with whom one has an old grudge or ill will. Tenth, accusing a monk who has broken the precepts while harboring personal anger or resentment.
These ten are called the improper ways of hastily accusing a monk who has broken the precepts. To do so incurs a grave fault. Even if the accusation is based on true facts, it should not be accepted when done in these ways. How much more so if it is not based on truth? Anyone who accepts such an accusation also commits a grave fault."
「復有十種非法呵舉破戒苾芻，便獲大罪。諸有智者亦不應受。何等為十？一者、諸餘外道，呵舉苾芻。二者、不持禁戒在家白衣，呵舉苾芻。三者、造無間罪，呵舉苾芻。四者、誹謗正法，呵舉苾芻。五者、毀呰賢聖，呵舉苾芻。六者、癡狂心亂，呵舉苾芻。七者、痛惱所纏，呵舉苾芻。八者、四方僧淨人，呵舉苾芻。九者、守園林人，呵舉苾芻。十者、被罰苾芻，呵舉苾芻。如是十種非法呵舉破戒苾芻，便獲大罪。設依實事而呵舉者，亦不應受，況於非實！諸有受者亦得大罪。
Furthermore, there are ten types of improper ways to criticize a monk who has broken the precepts. Those who engage in such criticism will incur grave offenses, and wise people should not accept such criticism. What are these ten?
First, when followers of other, non-Buddhist paths criticize a monk. Second, when laypeople who do not uphold the precepts criticize a monk. Third, when someone who has committed a heinous crime criticizes a monk. Fourth, when someone who slanders the true Dharma criticizes a monk. Fifth, when someone who disparages the noble and wise criticizes a monk. Sixth, when someone who is mentally deranged or confused criticizes a monk. Seventh, when someone who is overwhelmed by pain or distress criticizes a monk. Eighth, when a temple worker or servant criticizes a monk. Ninth, when a groundskeeper or park attendant criticizes a monk. Tenth, when a monk who is under disciplinary punishment criticizes another monk.
These are the ten improper ways to criticize a monk who has broken the precepts. Those who engage in such criticism will incur grave offenses. Even if the criticism is based on true facts, it should not be accepted—how much more so when it is not based on truth! Those who accept such criticism will also incur grave offenses.
「復次，優波離！若有苾芻毀犯禁戒，與僧共住；於僧眾中有餘苾芻，軌則所行皆悉具足，一切五德無不圓滿。應從坐起，整理衣服，恭敬頂禮苾芻僧足，便至破戒惡苾芻前，求聽舉罪，作如是言：『長老憶念，我今欲舉長老所犯，以實非虛妄，應時不非時，軟語非麁獷，慈心不瞋恚，利益非損減，為令如來法眼、法燈久熾盛故。長老聽者，我當如法舉長老罪。』彼若聽者，便應如法如實舉之。彼若不聽，復應頂禮上座僧足，恭敬白言：『如是苾芻，犯如是事，我依五法如實舉之。』時僧眾中上坐苾芻，應審觀察能舉、所舉，及所犯事虛實輕重，依毘奈耶及素怛纜，方便撿問、慰喻、呵責，以七種法如應滅除，若犯重罪應重治罰、若犯中罪應中治罰、若犯輕罪應輕治罰，令其慚愧懺悔所犯。」
Furthermore, Upāli, if there is a monk who violates the precepts yet continues to live within the monastic community, and among the assembly there is another monk who is fully accomplished in conduct and discipline, complete in all five virtues—such a monk should rise from his seat, adjust his robes, respectfully bow at the feet of the monastic assembly, and then approach the offending monk who has broken the precepts. He should seek permission to address the transgression, saying:
"Venerable one, please be mindful. I wish to address the offense you have committed—truthfully, not falsely; at an appropriate time, not an inappropriate one; with gentle speech, not harsh words; with a compassionate heart, free from anger; for the sake of benefit, not harm; so that the Tathāgata's Dharma-eye and Dharma-lamp may long remain bright. If you grant permission, I shall address your offense in accordance with the Dharma."
If the offending monk consents, the matter should be addressed truthfully and in accordance with the Dharma. If he does not consent, the monk should again bow at the feet of the senior monks of the assembly and respectfully state: "This monk has committed such-and-such offense. I have addressed it in accordance with the five principles, truthfully and properly."
Then the senior monks of the assembly should carefully examine the accuser, the accused, and the nature of the offense—whether it is true or false, grave or minor. In accordance with the Vinaya and the Sūtras, they should investigate, advise, admonish, and reproach as appropriate, using the seven methods to resolve the matter accordingly. If a grave offense has been committed, it should be met with grave correction; if a moderate, with moderate correction; if minor, with minor correction—so that the offender may feel remorse and repent of his transgression.
時優波離復白佛言：「世尊！若實有過惡行苾芻，恃白衣力、或財寶力、或多聞力、或詞辯力、或弟子力，以如是等諸勢力故，凌拒僧眾，上坐苾芻持素怛纜及毘奈耶、摩怛理迦者，如法教誨皆不承順。如是苾芻，云何治罰？」
At that time, Upāli again addressed the Buddha, saying: "World-Honored One, if there truly is a bhikṣu who commits transgressions and evil deeds, and who relies on the power of lay supporters, the power of wealth and treasures, the power of extensive learning, the power of eloquent speech, or the power of his disciples—using such kinds of influence to oppress and resist the monastic community—and if the senior bhikṣus who uphold the Sūtras, the Vinaya, and the Mātṛkā instruct him according to the Dharma, yet he does not accept or comply—how should such a bhikṣu be disciplined?"
佛言：「優波離！上座苾芻持三藏者，應和僧眾，遣使告白國王、大臣令助威力，然後如實依法治罰。」
The Buddha said: "Upāli, when a senior monk who upholds the Tripitaka is to be dealt with, the monastic community should first come to an agreement, then send a messenger to inform the king and ministers, requesting their support. Only then should he be disciplined according to the Dharma, as the situation requires."
時優波離復白佛言：「世尊！若彼有過惡行苾芻，以財寶力、或多聞力、或詞辯力、或以種種巧方便力，令彼國王、大臣歡喜，皆住破戒非法朋中，容縱如是惡苾芻罪，不聽如實依法治罰。爾時，僧眾應當云何？」
At that time, Upāli once again addressed the Buddha, saying: “World-Honored One, if there is a monk who has committed serious transgressions, yet through the power of wealth, the power of extensive learning, the power of eloquence, or various skillful means, he causes kings and high officials to be pleased with him, and they side with his faction of broken precepts and wrongdoing, shielding such an evil monk from guilt and not allowing him to be lawfully punished according to the truth. In such a situation, what should the monastic community do?”
佛言：「優波離！若彼苾芻行無依行，於僧眾中麁重罪相未彰露者，是時僧眾應權捨置。若彼苾芻行無依行，於僧眾中麁重罪相已彰露者，是時僧眾應共和合，依法驅擯令出佛法。優波離！譬如鷰麥在麥田中，牙莖、枝葉與麥相似，穢雜淨麥。乃至彼草其穗未出，是時農夫應權捨置。穗既出已，是時農夫恐穢淨麥，并根剪拔，棄於田外。行無依行破戒苾芻，亦復如是。恃白衣等種種勢力，住於僧中，威儀、形相與僧相似，穢雜清眾，乃至善神未相覺發，於僧眾中麁重罪相未彰露者，是時僧眾應權捨置。若諸善神已相覺發，於僧眾中麁重罪相已彰露者，是時僧眾應共和合，依法驅擯令出佛法。優波離！譬如大海不宿死尸，我聲聞僧諸弟子眾，亦復如是，不與破戒惡行苾芻死尸共住。」
The Buddha said: "Upāli, if a monk who acts without reliance and whose grave offenses have not yet been revealed within the monastic community, the community should temporarily set the matter aside. If a monk who acts without reliance and whose grave offenses have already been revealed within the monastic community, the community should come together in harmony and, according to the Dharma, expel him from the Buddha's teachings. Upāli, it is like darnel growing in a wheat field—its sprouts, stems, branches, and leaves resemble wheat, defiling the pure wheat. Until the darnel's ear has not yet emerged, the farmer should temporarily set it aside. Once the ear emerges, the farmer, fearing it will defile the pure wheat, cuts it out by the roots and discards it outside the field. So it is with a monk who acts without reliance and breaks the precepts. Relying on the support of laypeople and other forces, he dwells among the monastic community, his conduct and appearance resembling that of a monk, defiling the pure assembly. Until the good spirits have not yet brought it to light, and his grave offenses have not yet been revealed within the monastic community, the community should temporarily set the matter aside. If the good spirits have already brought it to light, and his grave offenses have already been revealed within the monastic community, the community should come together in harmony and, according to the Dharma, expel him from the Buddha's teachings. Upāli, just as the great ocean does not retain a dead body, so too my disciples, the community of voice-hearers, do not dwell together with the dead body of a monk who breaks the precepts and acts wickedly."
時優波離復白佛言：「世尊！若彼破戒惡行苾芻，僧眾和合共驅擯已。彼惡苾芻，以財寶力、或多聞力、或詞辯力、或以種種巧方便力，令彼國王、大臣歡喜，皆住破戒非法朋中，以威勢力凌逼僧眾，還令如是破戒苾芻與僧共住。爾時，僧眾當復云何？」
At that time, Upāli again addressed the Buddha, saying: "World-Honored One, suppose a monk who has broken the precepts and engaged in unwholesome conduct has been unanimously expelled from the Sangha by the assembly. Yet this unwholesome monk, relying on the power of wealth, extensive learning, eloquence, or various skillful means, manages to win the favor of the king or high officials. They then side with this faction of precept-breakers and unrighteousness, using their authority to oppress the Sangha, forcing the assembly to readmit this very monk who has broken the precepts. In such a situation, what should the Sangha do?"
佛言：「優波離！爾時，僧中有能悔愧持戒苾芻，為護戒故，不應瞋罵破戒苾芻，但應告白國王、大臣，或恐凌逼而不告白，應捨本居，別往餘處。」
The Buddha said, "Upali, at that time, if there are monks in the Sangha who feel remorse and uphold the precepts, they should not scold or rebuke those who have broken the precepts out of anger. Instead, to protect the precepts, they should report the matter to the king or high officials. If they fear harassment and cannot report it, they should leave their original dwelling and go to another place."
大乘大集地藏十輪經卷第三
Great Collection of Earth Store Sutra, Volume Three