四分律刪繁補闕行事鈔 2.179

2.179

罵戒二。《智論》：一人生國中，皆共作因緣，謂內法與外法為因緣。如惡口業故，地生荊棘；諂曲心故，地則高下不平；慳貪多故，水旱不調，地生砂礫；不作上諸惡者，地則平正。如彌勒佛時，人行十善，地多珍寶。律云：佛言：凡有所說，當說善語，不應惡語，便自熱惱；乃至畜生，聞毀慚愧，況於人也！六緣：一是比丘，《十誦》、《五分》：毀下四眾皆吉羅。二自出毀訾，《伽論》：傳他語，為他罵皆吉。三知是毀訾。四作折辱彼意。五言了。六聞知。《十誦》六諍本者：瞋恨、惡性、貪嫉、諂曲、無慚愧、邪見。《四分》：惡法種類，毀訾者六品：言卑姓家生，業行亦卑，伎術工巧亦卑；若言汝是犯過人（依實亦犯），汝多結使人，若盲若禿瞎人。有三行罵法：初面罵者，言汝是除糞家生等。二喻罵者，汝似除糞種等。三自比罵者，我非除糞種，乃至我非販賣殺牛羊跛躄人等。皆墮。二者善法罵，亦有三種：面罵者，汝是阿練若乃至坐禪人。餘二罵例知。了了說者皆吉。《僧祇》云：若以上惡法，毀餘比丘及父母，言汝父母是者得提，汝和尚闍梨是偷蘭，汝同友是越毘尼。餘有中下惡法行罵，父母和尚同友等，並遞減一等。面比罵外，更加是中有如是人亦犯（謂小姓比丘與大姓者共住，云此中有小姓比丘）。又云：地有金藏，好令人鬪諍。律中迦葉舉造房僧過，即日出城宿。佛訶但舉非人等餘類，不舉迦葉，以護人心故。不犯中：相利故說，為法故說，為律故說，為教授故說，為親友故說（上皆內無嫌恨，慈濟故示惡語）；或戲笑（但犯吉羅），或因語次失口，或獨處說，或誤說，皆不犯。《十誦》：有比丘說他罪，諸比丘知是人身業不淨，能於四重飲酒殺草非時食妄語作者；應語，莫瞋諍相言也。

Precept two: reviling. The *Mahāprajñāpāramitā-śāstra* says: when a person is born into a country, [all beings] jointly create the causes and conditions; that is, internal states and external conditions serve as causes and conditions for each other. For example, due to the karma of harsh speech, the earth grows thorns and briers; due to a crooked and flattering mind, the ground becomes uneven, high and low; due to abundant stinginess and greed, floods and droughts are unseasonable, and the earth produces sand and gravel. If one does not commit the above evils, the earth is level and even. As in the era of Maitreya Buddha, when people practice the ten good deeds, the earth abounds with rare jewels. The vinaya states: The Buddha said: whenever you speak, you should speak good words; you should not speak harsh words and thereby bring affliction upon yourself. Even animals, upon hearing insults, feel shame, how much more so human beings! Six conditions [constitute an offense]: First, it is a bhikṣu. (The *Daśādhyāya-vinaya* and *Pañcavargika-vinaya* state: reviling the lower four assemblies is in all cases a duṣkṛta.) Second, one personally utters revilement and disparagement. (The *Mātṛkā-śāstra* says: conveying another's words, or reviling on behalf of another, is in both cases a duṣkṛta.) Third, one knows it is revilement and disparagement. Fourth, one has the intention to humiliate the other. Fifth, the words are distinct. Sixth, [the other] hears and understands. The six roots of dispute in the *Daśādhyāya-vinaya* are: anger and resentment, malicious nature, greed and jealousy, flattery and crookedness, lack of shame and remorse, and wrong view. The *Dharmaguptaka Vinaya* states: Regarding categories of bad traits, disparagement has six classes: saying [the person] was born into a low-caste family, that their conduct and occupation are also low, that their crafts and technical skills are also low; or saying, 'You are a transgressor' (if according to fact, it is also an offense), 'You are a person of many defilements,' or that one is blind, bald, or one-eyed. There are three modes of reviling: First, reviling directly to the face, saying, 'You were born into a family of night-soil sweepers,' and so forth. Second, reviling by metaphor: 'You are like the race of night-soil sweepers,' and so forth. Third, reviling by contrasting oneself: 'I am not of the race of night-soil sweepers,' up to 'I am not one who trades in slaughtering cattle and sheep, nor a cripple,' and so forth. All incur a pāyattika. Second is reviling by means of good traits; there are also three types. Reviling directly to the face: 'You are an araṇyaka,' up to 'a practitioner of seated meditation.' The other two revilements are understood by analogy. If spoken distinctly, all incur a duṣkṛta. The *Mahāsāṃghika-vinaya* says: If one reviles other bhikṣus and their parents with the above bad traits, saying, 'Your parents are such,' one incurs a pāyattika; 'Your upādhyāya or ācārya is such,' a sthūlātyaya; 'Your companion is such,' a vinayātikkama. If one reviles with the other medium or lower bad traits, then for parents, upādhyāya, companions, and so forth, the offense is in each case reduced by one degree. Beyond reviling directly or by comparison, it is also an offense to add, 'There are such people among us' (meaning, when a bhikṣu of low caste dwells together with those of high caste, one says, 'There is a low-caste bhikṣu among us'). It also says: 'Gold is buried in the earth, which easily makes people quarrel.' In the vinaya, when Kāśyapa pointed out the fault of the monk building a room, he went out of the city that very day to spend the night. The Buddha reproached [the monk by] only pointing out non-humans and other classes, and did not point out Kāśyapa, in order to protect people's minds. Under non-offense: speaking for mutual benefit, speaking for the sake of the Dharma, speaking for the sake of the Vinaya, speaking for the sake of instruction, speaking for the sake of relatives and friends (in all the above, one has no inner resentment, and displays harsh words out of compassion to help); or in jest (which only incurs a duṣkṛta), or a slip of the tongue in the course of speech, or speaking in solitude, or speaking by mistake—in all these cases, there is no offense. The *Daśādhyāya-vinaya* states: If a bhikṣu speaks of another's offenses, and the bhikṣus know that this person's bodily karma is impure, that he is capable of committing the four pārājikas, drinking alcohol, cutting grass, eating at improper times, and lying, they should tell him, 'Do not quarrel in anger and accuse one another.'