五分律:若比丘助破和合僧,若二、若三、若眾多,語諸比丘言:「是比丘所說,是知說,非不知說。說法,不說非法;說律,不說非律。皆是我等心所忍樂。」諸比丘語彼比丘:「汝莫作是語:是比丘所說,是知說,非不知說。說法,不說非法,說律,不說非律。皆是我等心所忍樂。何以故?是比丘非知說、不說法、不說律。汝莫樂助破和合僧,當樂助和合僧。僧和合故歡喜無諍,一心一學,如水乳合,共弘師教,安樂行。」如是諫,堅持不捨,應第二、第三諫。第二、第三諫,捨是事善,不捨者,僧伽婆屍沙。
僧祇律:若比丘同意相助,若一、若二、若眾多,同語、同見,欲破和合僧,諸比丘諫時,是同意比丘言:「長老,莫說是比丘好惡事,何以故?是法語比丘,律語比丘,是比丘所說、所見,欲忍可事,我等亦欲忍可。是比丘知說,非不知說。」諸比丘應諫言:「長老,莫作是語:是法語比丘,律語比丘。何以故?此非法語比丘、律語比丘。諸長老,莫助破僧事,當樂助和合僧。何以故?僧和合,歡喜不諍,共一學如水乳合,如法說法,照明安樂住。」如是諫時,捨者善。若不捨,應第二、第三諫,捨是事善,若不捨,僧伽婆屍沙。
四分律:若比丘同有餘伴黨,若一、若二、若三,乃至無數。彼比丘語是比丘言:「大德,莫諫此比丘,此比丘是法語比丘,律語比丘。此比丘所說,我等喜樂。此比丘所說,我等忍可。」彼比丘言:「大德,莫作是語,言:此比丘是法語比丘,律語比丘。此比丘所說,我等喜樂。此比丘所說,我等忍可。然此比丘非法語比丘,非律語比丘。大德,莫欲破壞和合僧,汝等當樂欲和合僧。大德,應與僧和合,歡喜不諍,同一師如水乳合,於佛法中,有增益安樂住。」是比丘如是諫時,堅持不捨,彼比丘應三諫,捨此事故。乃至三諫,捨者善,若不捨者,僧伽婆屍沙。
十誦律:是為破和合僧故,懃方便,是比丘有餘比丘,親厚、同意、別異語。若一、若二、若眾多,是同意比丘語諸比丘:「大德,是事中莫諫是比丘,何以故?是法語比丘,善語比丘,是比丘說法,不說非法;說善,不說不善;是比丘知說,非不知說;是比丘所說,皆是我等心所欲。是比丘欲忍可事,我等亦欲忍可。」諸比丘應如是諫是同意比丘:「大德,莫作是語:是法語比丘,善語比丘,是比丘說法,不說非法;說善,不說不善;是比丘知說,非不知說;是比丘所說,皆是我等心所欲。是比丘欲忍可事,我等亦欲忍可。大德,莫樂助破僧事,當樂助和合僧。何以故?僧和合歡喜不諍,一心一學,如水乳合,安樂行。諸大德,當捨破僧同意、別異語。」是同意比丘,諸比丘如是諫時,若堅持是事不捨,諸比丘應第二、第三諫。捨是事好,若不捨者,僧伽婆屍沙。
根有律:若複苾芻,若一、若二、若多,與彼苾芻共為伴黨,同邪,違正,隨順而住。時此苾芻語諸苾芻言:「大德,莫共彼苾芻有所論說,若好、若惡,何以故?彼苾芻是順法律,依法律,語言無虛妄,彼愛樂者,我亦愛樂。」諸苾芻應語此苾芻言:「具壽,莫作是說:彼苾芻是順法律,依法律,語言無虛妄,彼愛樂者,我亦愛樂。何以故?彼苾芻非順法律,不依法律;語言皆虛妄,汝莫樂破僧,當樂和合僧,應與僧和合,歡喜無諍,一心一說,如水乳合,大師教法,令得光顯,安樂久住。具壽,可捨破僧惡見,順邪,違正,勸作諍事,堅執而住。」諸苾芻如是諫時,捨者善,若不捨者,應可再三殷勤正諫,隨教應詰,令捨是事,捨者善,若不捨者,僧伽伐屍沙。
I. B.
Horner: If a monk has monks: one or two or three, who throw in
their lot with him or take his part, and if these should speak
thus: ‘Do not, venerable ones, say anything against this monk;
this monk is none who speaks dhamma, this monk is one who speaks
vinaya; and this monk, adopting our desire and objective, gives
expression to them; he knows that what he says for us seems also
good to us. ‘ These monks should be spoken to thus by monks: ‘Do
not, venerable ones, speak thus. This monk is not one who speaks
dhamma, this monk is not one who speaks vinaya, Please do not
let a schism in the Order seem good to the venerable ones; let
the venerable ones be at one with the Order, for the Order being
harmonious and on friendly terms, not quarrelsome, dwells
comfortably under one rule. ‘ If these monks having been spoken
to by the monks should persist, then these monks should be
admonished up to three times by these monks in a body, for
giving up their course. If these, having been admonished up to
three times, should give it up, that is good; if they should not
give it up, that is an offence entailing a formal meeting of the
Order. |