四分律刪繁補闕行事鈔 2.115

2.115

惡性拒僧違諫戒第十三。具五緣：一自身不能離惡，將欲作罪；二諸善比丘如法勸諫；三不受來諫，自恃陵他；四僧如法設諫；五三法竟，犯。此人倚旁略教但自觀身，不須見過；佛令諫之。《多論》問：如經中說，但自觀身行，諦視善不善；今戒文展轉相教，豈非相違？答：佛因時制戒，言乖趣合，不相違背。有六種不同：一前人有愛憎，發言諫有損，故云但自觀身行；若為慈心有利益者，則云共語相諫。二若鈍根無智，則言說無益，便止；若聰智利根，發言有益，便諫。三若少聞見，出言無補便止；若廣聞博見，有所弘益便諫。四若為利養名聞便息；若利安眾生，闡揚佛法便諫。五為現法樂，但欲自攝便止；若欲以化益，使天下同己，則展轉相諫。六若為新出家者，愛戀妻子，便言但自觀身行；若久染佛法，力能兼人，則令展轉相教等。律不犯中：初諫便捨，若非法律；若為無智人訶諫時，語彼言，汝和尚阿闍梨所行亦爾，汝可更學問誦經；若其事實爾，若錯說者，一切不犯。

The thirteenth rule: an intractable disposition, resisting the saṃgha, and violating admonition. Incurred through five conditions: first, oneself being unable to abandon evil and being on the verge of committing an offense; second, good bhikṣus offering exhortation and admonition in accordance with the Dharma; third, not accepting the incoming admonition, and despising others out of self-conceit; fourth, the saṃgha admonishing in accordance with the Dharma; and fifth, completion of the three motions. This person relies on abbreviated teachings, saying, 'One should only watch one's own body, and not look at others' faults'; the Buddha ordered that he be admonished. The Sarvāstivāda-vinaya-vibhāṣā asks: 'As stated in the sūtra, "Only observe the actions of your own body, and carefully inspect what is wholesome and unwholesome"; does the present precept text, where they mutually instruct each other, not contradict this?' Answer: 'The Buddha formulated the precepts according to circumstances; the words seem opposed, but their purposes align and do not contradict each other. There are six distinctions: First, if the other person harbors love or hatred, and speaking out in admonition causes harm, he says, "Only observe the actions of your own body"; if it is done with a mind of compassion and brings benefit, he says, "Converse and admonish one another." Second, if someone is dull-witted and lacks wisdom, speaking is useless and one stops; if he is sharp and intelligent, speaking brings benefit and one admonishes. Third, if someone has heard and seen little, speaking provides no remedy and one stops; if he is broadly learned and experienced, and it brings broad benefit, one admonishes. Fourth, if it is for the sake of material gain and renown, one desists; if it benefits and pacifies sentient beings and illuminates the Buddhadharma, one admonishes. Fifth, if it is for dwelling happily in the present phenomena, wanting only to restrain oneself, one stops; if one wishes to benefit through conversion and bring everyone to harmony with oneself, then they mutually admonish one another. Sixth, if it is for a novice home-leaver who still yearns for his wife and children, he says, "Only observe the actions of your own body"; if one has long been steeped in the Buddhadharma and has the strength to guide others, he commands them to mutually instruct one another, and so on.' Among non-offenses in the Vinaya: if upon the initial admonition he renounces it; if it is not in accordance with the Dharma and Vinaya; if when reprimanded and admonished by a foolish person he says to him, 'Your upādhyāya and ācārya also acted thus; you should study, inquire, and recite the sūtras further'—if the matter is truly so, or if it was spoken by mistake, none of this constitutes an offense.