四分戒本疏卷第一．第二．第三 2.24

2.24

謗僧違諫戒第十二　一制意。眾僧自理諫彼是非理分固執拒勸。三諫不捨故結罪　二釋名。倚傍六人同作四人。不治跡涉愛憎故名曰謗。固執不捨名曰違諫。故曰也　三具緣。通緣如上。別緣有七。一作污家惡行。二心無改悔。三作法治殯。四非理謗僧。五如法設諫。六拒面不從。七三羯磨便犯　四闕緣。若闕初緣全無輕重。直有污家等罪。闕三闕四同於闕二闕五。謂作七非容得七位闌。然當位中闕緣或一二三蘭。諸諫闕如法諫緣。准此闕六七同五。已下正明戒本。此戒因阿濕婆等於䩭連聚落起過故佛制戒。

The twelfth precept: Slandering the Saṅgha and resisting admonition.
1. Purpose of the enactment: The Saṅgha, through proper principle, admonished those [monks], but they, lacking justification, stubbornly resisted the remonstrance. Because they did not desist after three admonitions, the offense was established.
2. Explanation of the name: Depending on [the fact that the other] six persons had committed the same acts, while four persons were not punished, they alleged that [the Saṅgha's] actions involved favoritism and malice; hence it is called "slander." Obstinately holding fast and not desisting is called "resisting admonition." Thus it is named.
3. Complete conditions: The common conditions are as above. The specific conditions are seven: (1) committing the evil conduct of corrupting families; (2) having no remorse in mind; (3) the [Saṅgha] carrying out the legal act of expulsion; (4) slandering the Saṅgha without justification; (5) admonition being administered in accordance with the Dharma; (6) resisting face-to-face and not submitting; (7) the completion of three karmavācanās, upon which the offense is immediately committed.
4. Deficiencies in the conditions: If the first condition is lacking, there is completely neither the light nor the grave [saṅghāvaśeṣa offense]; there are only the offenses of corrupting families and the like. Lacking the third or fourth condition is the same as lacking the second or fifth: that is, if the seven non-Dharmas are committed, seven levels of thullaccaya may be incurred, but within that position, lacking conditions might result in one, two, or three thullaccayas. For all admonitions that lack the condition of admonishing in accordance with the Dharma, [the offenses are determined] accordingly; lacking the sixth or seventh is the same as the fifth. Below, the Prātimokṣa text is directly clarified. This precept was enacted by the Buddha because Assaji and others committed faults in the Kiṭāgiri village.