四分律刪繁補闕行事鈔 2.179

2.179

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.'