四分律刪繁補闕行事鈔 2.189

2.189

身口綺戒十二。四緣：一自作身口業綺，二數惱不止，三為僧單白訶止，四更作便犯。《四分》云：餘語者，云汝向誰說，為論何事等，一切吉羅；作白已語者墮。惱他者，應來不來，應坐不坐等身綺也。餘如口綺法。《成論》：語雖是實語，以非時故，即名綺語；或雖是時，以隨衰惱，無利益故；雖復利益，以言無本，義理不次，皆名綺語。即律中為不恭敬人說法，皆是。《善見》：畏成鬪僧，默然者得。律云：若上座喚來不來者吉。不犯者：重聽不解，前語有參錯，便言汝向誰說？為論何事？乃至我不見此罪；若欲作非法無利羯磨，不與和合，喚來不來，不犯；若為作非法羯磨，若不欲知，教言莫來便來，不犯；若一坐食，若不作餘食法食，若病，喚起不起，不犯；若命難梵難，教莫起便起，不犯；若惡心問，不與說，若作非法事，便語者；若小語錯誤；一切不犯。

The twelfth precept: frivolous physical and verbal actions. Four conditions: first, personally engaging in frivolous physical and verbal karma; second, repeatedly causing annoyance without stopping; third, being admonished and told to stop by a single-announcement motion of the saṃgha; fourth, continuing to do so, whereupon one incurs the offense. The Dharmaguptaka Vinaya states: "Regarding evasive speech, saying 'To whom were you speaking?' 'What matter were you discussing?' and so forth, all are duṣkṛtas; if one speaks after the motion has been performed, it is a pāyattika. Annoying others includes not coming when one should come, not sitting when one should sit, and other such physical frivolous actions. The rest is like the method for verbal frivolous actions." The Tattvasiddhi-śāstra states: "Although words may be true speech, because they are untimely, they are termed frivolous speech; or although timely, because they follow affliction and lack benefit; or even if beneficial, because the words have no foundation and the principles lack proper order, all are termed frivolous speech." This is precisely when the Vinaya refers to expounding the Dharma for disrespectful persons; all such cases fall under this. The Samantapāsādikā states: "If out of fear of causing disputes in the saṃgha one remains silent, it is permissible." The Vinaya states: "If a senior monk calls and one does not come, it is a duṣkṛta." Situations with no offense: due to poor hearing one does not understand, or if the preceding words were confused, and one says, 'To whom were you speaking?' 'What matter were you discussing?' up to 'I do not see this offense'; if the saṃgha wishes to perform an un-Dharmic and unbeneficial karman and one does not join in harmony with them, not coming when called is not an offense; if an un-Dharmic karman is being performed for oneself, or if one does not wish to know of it, coming when told not to come is not an offense; if taking a meal in a single sitting, if taking a meal without performing the leftover food procedure, or if sick, not getting up when called to get up is not an offense; if facing a life danger or a danger to one's celibacy, getting up when told not to get up is not an offense; if asked with an evil mind and one does not speak to them, or if someone is doing an un-Dharmic deed and one speaks up; or minor slips of speech: in all such cases there is no offense.