敗壞居士並譭謗勸誡者

13.敗壞居士並譭謗勸誡者

SaGghAdisesa 13.（Sv. 2, saGghAdisesa 13, 1; Vin.III, p184.） Bhikkhu pan’ eva aJJataraM gAmaM vA nigamaM vA upanissAya viharati kuladUsako pApasamAcAro, tassa kho pApakA samAcArA dissanti c’ eva suyyanti ca'kulAni ca tena duTThAni dissanti c’ eva suyyanti ca. So bhikkhu bhikkhUhi evam assa vacanIyo, “�yasmA kho kuladUsako pApasamAcAro,Ayasmato kho pApakA samAcArA dissanti c’ eva suyyanti ca, kulAni c’AyasmatA duTThAni dissanti c’ eva suyyanti ca; pakkamat’ AyasmA imamhA AvAsA, alan'te idha vAsenA”ti. EvaJ ca so bhikkhu bhikkhUhi vuccamAno te bhikkhU evaM vadeyya: chandagAmino ca bhikkhU, dosagAmino ca bhikkhU, mohagAmino ca bhikkhU, bhayagAmino ca bhikkhU, tAdisikAya ApattiyA ekaccaM pabbAjenti, ekaccaM na pabbAjentI”ti, so bhikkhu bhikkhUhi evam'assa vacanIyo, “mAyasmA evaM avaca, na ca bhikkhU chandagAmino, na ca bhikkhU dosagAmino, na ca bhikkhU mohagAmino, na ca bhikkhU bhayagAmino, AyasmA kho kuladUsako pApasamAcAro, Ayasmato kho pApakA samAcArA dissanti c’eva suyyanti ca, kulAni c’AyasmatA duTThAni dissanti c’ eva suyyanti ca. Pakkamat’ AyasmA imamhA AvAsA, alan te idhavAsenA’ ti. EvaJ ca so bhikkhu bhikkhUhi vuccamAno tath’ eva pagganheyya, so bhikkhu bhikkhUhi yAvatatiyaM samanubhAsitabbo tassa paTinissaggAya. YAvatatiyaJ ce samanubhAsiyamAno taM paTinissajjeyya, icc'etaM kusalaM, no ce paTinissajjeyya, saGghAdiseso’ ti. 如果說，比丘依止某一個村落或城市而住，破壞好的家庭¹，做壞事。而他的壞行為被看見而且還被聽見，好的家庭被他破壞，被看見而且還被聽見。這位比丘應該這樣被比丘們勸告：「大德，你破壞好的家庭，做壞事。而大德的壞行為被看見而且還被聽見，好的家庭被大德破壞，被看見而且還被聽見。大德，離開這個地方，你住在這裡夠久了」。這位比丘被比丘們如此勸告的時候，對比丘們這樣說：「比丘們是追隨貪者，且比丘們是追隨瞋者，且比丘們是追隨癡者，且比丘們是追隨怖畏者。犯了這樣的戒，他們驅出某些人，不驅出某些人。」這位比丘應該被比丘們這樣勸告：「大德，你不可以這樣說，比丘們不是追隨貪者，且比丘們不是追隨瞋者，且比丘們不是追隨癡者，且比丘們不是追隨怖畏者，大德，你破壞好的家庭，做壞事。而大德的壞行為被看見而且還被聽見，好的家庭被大德破壞，被看見而且還被聽見。大德，離開這個地方，你住在這裡夠久了」。這位比丘被比丘們如此勸後，仍然執迷不悟，這位比丘應該被比丘們勸告三次，為了使他放棄。如果被勸三次，他放棄，這樣實在很好。如果不放棄，犯僧殘。
因緣	佛在捨衛城祇樹給孤獨園時，馬師﹑滿宿兩比丘住雞吒山，因行為不檢而敗壞了居士。比丘們前往勸誡時，兩比丘不聽勸誡反而責駡他們。
犯相	1.對象：前來勸誡的比丘 2.方式：(1) 不聽勸告，而且 (2) 加以責駡譭謗 3.結果：受勸三次後，仍不肯悔改
無犯	1.沒有被勸告。 2.受勸三次內悔改。 3.比丘精神失常。
備註	五分律：若比丘依聚落住，行惡行汙他家，行惡行皆見聞知，汙他家亦見聞知。諸比丘語彼比丘：「汝行惡行汙他家，行惡行皆見聞知，汙他家亦見聞知，汝出去，不應此中住。」彼比丘言：「諸大德隨愛、恚、癡、畏，何以故？有如是等同罪比丘，有驅者、有不驅者。」諸比丘複語言：「汝莫作是語：諸大德隨愛、恚、癡、畏語，汝出去，不應此中住。」，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：若比丘依城邑聚落中住，汙他家行惡行，汙他家亦見亦聞，行惡行亦見亦聞。諸比丘應諫言：「長老，汝等汙他家行惡行，汙他家亦見亦聞，行惡行亦見亦聞，汝等出去，不應此中住。」是比丘言：「僧隨愛、隨瞋、隨怖、隨癡，何以故？有如是同罪比丘，有驅者、有不驅者。」諸比丘應諫言：「長老，如是莫言：僧隨愛、隨瞋、隨怖、隨癡，有同罪比丘，有驅者、有不驅者。何以故？僧不隨愛、不隨瞋、不隨怖、不隨癡。長老，汝等汙他家行惡行，汙他家亦見亦聞，行惡行亦見亦聞，汝等出去，不應此中住。」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：若比丘依聚落住，若城邑住，汙他家行惡行，汙他家亦見亦聞，行惡行亦見亦聞。諸比丘當語是比丘言：「大德，汝等汙他家行惡行，汙他家亦見亦聞，行惡行亦見亦聞，大德，汝汙他家行惡行，今可遠此聚落去，不須住此。」是比丘語彼比丘，作是語：「大德，諸比丘有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。」諸比丘報言：「大德，莫作是語：有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。而諸比丘不愛、不恚、不怖、不癡。大德，汙他家行惡行，汙他家亦見亦聞，行惡行亦見亦聞。」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：若比丘依止城，若聚落住，是諸比丘行汙他家，皆見聞知。諸比丘應如是諫是諸比丘：「大德，汝等行惡行汙他家，皆見聞知。諸大德，汝等出去，不應是中住。」是比丘語諸比丘言：「諸大德，諸比丘隨愛、瞋、怖、癡，何以故？有如是同罪比丘，有驅者、有不驅者。」諸比丘應語是比丘言：「諸大德，莫作是語：比丘隨愛、瞋、怖、癡，何以故？有如是同罪比丘，有驅者、有不驅者。何以故？諸比丘不隨愛、瞋、怖、癡。諸大德，汝等行惡行汙他家，皆見聞知。諸大德，捨是愛、瞋、怖、癡語，汝等出去，不應是中住。」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：若複眾多苾芻，於村落城邑住，汙他家行惡行，汙他家亦眾見聞知，行惡行亦眾見聞知。諸苾芻當語彼苾芻言：「具壽，汝等汙他家行惡行，汙他家亦眾見聞知，行惡行亦眾見聞知，汝等可去，不應住此。」彼苾芻語諸苾芻言：「大德有愛、恚、怖、癡，有如是同罪苾芻，有驅者、有不驅者。」時諸苾芻語彼苾芻言：「具壽，莫作是語：諸大德有愛、恚、怖、癡，汝等汙他家行惡行，汙他家亦眾見聞知，行惡行亦眾見聞知，具壽，汝等應捨愛、恚等言。」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 lives depending on a certain village or little town, and is one who brings a family into disrepute and is of depraved conduct, and if his evil conduct is seen and heard, and families corrupted by him are seen and also heard, let that monk be spoken to thus by the monks: ‘The venerable one is one who brings families into disrepute, and is of depraved conduct. The venerable one’s depraved doings are seen and heard, and families corrupted by the venerable one are seen and also heard. Let the venerable one depart from this residence; you have lived here long enough.’ And if this monk having been spoken to thus by the monks should say to these monks: ‘The monks are followers of desire and the monks are followers of hatred and the monks are followers of stupidity and the monks are followers of fear; they banish some for such and offence, they do not banish others’—this monk should be spoken to thus by the monks: ‘Venerable one, do not speak thus. The monks are not followers of desire and the monks are not followers of hatred and the monks are not followers of stupidity and the monks are not followers of fear. The venerable one is one who brings families into disrepute and is of depraved conduct. The depraved doings of venerable one are seen and heard, and families corrupted by the venerable one are seen and also heard. Let the venerable one depart from this residence; the venerable one has dwelt in this residence long enough. ‘ If this monk, when spoken to thus by the monks, should persist as before, that monk should be admonished up to three times by the monks for giving up his course. If after being admonished up to three times, he gives up that course, it is good. If he does not give it up, it is an offence entailing a formal meeting of the Order.

注釋：

1.kuladUsako：敗壞居士（的德行）。〈語詞解釋〉 184頁：「藉由花﹑水果﹑化妝品﹑黏土﹑牙籤﹑竹子﹑藥或遣人辦事，而敗壞了居士」。《善見律毗婆沙》 770b15進一步解釋：命令居士種花﹑挖水池、結花鬘﹑送花或水果給居士等，這些行為對比丘而言不但是不對的，而且也會連累在家人做錯事。