四分律刪繁補闕行事鈔 2.112

2.112

破僧違諫戒第十。此違諫等戒，逮于下篇，或事希法隱，當世寡用（如謗僧、拒僧、欲不障道等）；或但有因用，終不辨果，局佛在世有，滅後所無（即此二破僧違諫者）。如此眾戒，其相極多，終非見用，徒費抄略，並所未詳出。至如污家擯謗，因即設諫；諫事是難，時所同廢。不妨惡行，行寔網生；或辨相事可通行，或開緣乃當時要；故直略其行務，以裨輔神用耳。就破僧犯緣，理非可犯；必須具列，庶新學者，知其教相。具五緣成：一先明立邪三寶，二行化於時，三如法僧設諫，四固執不捨，五三羯磨竟，犯。違諫，僧殘；破僧罪是偷蘭；違別人諫，波逸提。餘之方法，廣如《戒本疏》。律不犯中：若破惡友、惡知識；及二人、三人欲作非法羯磨；或為僧塔和尚闍梨知識親友等，作損減、作無住處；若破是人者不犯。

The tenth saṃghāvaśeṣa precept: Refusing admonition regarding causing a schism in the saṃgha. Precepts such as this refusal of admonition, down to the lower categories of offenses, either concern matters that are rare and principles that are obscure, seldom applied in the contemporary age (such as slandering the saṃgha, resisting the saṃgha, or claiming desires do not obstruct the Path); or they only have an application as causes, never being realized as results, being restricted to when the Buddha was in the world and absent after his parinirvāṇa (such as these two precepts on refusing admonition regarding causing a schism in the saṃgha). There are extremely many aspects to such precepts, but in the end they are not seen in practical application; merely taking the trouble to excerpt them would be a waste, and so they have not been set forth in full detail. As for defiling families and slandering upon banishment, admonition is established following upon the cause; admonition is difficult, and in contemporary times it is universally neglected. Nevertheless, evil conduct indeed arises like a net; either its characteristics can be generally applied, or the circumstances of exception are vital for contemporary needs; therefore I simply abbreviate their administrative procedures to assist the spiritual function. Regarding the conditions for causing a schism, in principle it cannot be committed [today]; yet they must be listed in full, so that novice scholars may know the doctrinal aspects of the teachings. Five conditions constitute the offense: 1. first, clearly establishing a false Three Jewels; 2. carrying out conversion at the time; 3. the saṃgha, in accordance with the Dharma, delivers an admonition; 4. stubbornly clinging and not relinquishing; 5. upon the completion of three karmans, the offense is committed. Refusing admonition is a saṃghāvaśeṣa; the offense of schism itself is a thullaccaya; refusing the admonition of an individual is a pāyattika. The remaining procedures are explained in detail in the Prātimokṣasūtra Commentary. In the 'no offense' section of the Vinaya: if one breaks up evil associates or bad spiritual friends; or if two or three people wish to perform an unlawful karman; or if they inflict harm or render without dwelling place the saṃgha, stūpas, upādhyāyas, ācāryas, spiritual friends, or relatives—if one disrupts such persons, there is no offense.