四分戒本疏卷第一．第二．第三 2.27

2.27

若比丘惡性不受人語。於戒法中諸比丘如法諫已。自身不受諫語。言諸大德莫向我說若好若惡。我亦不向諸大德說若好若惡。諸大德且止莫諫我。彼比丘諫是比丘言。大德莫自身不受諫語。大德自身當受諫語。大德如法諫諸比丘。諸比丘亦當如法諫大德。如是佛弟子眾得增益展轉相諫。展轉相教。展轉懺悔。是比丘如是諫時堅持不捨彼比丘應三諫捨是事故。乃至三諫捨者善。不捨者僧伽婆尸沙　此滿足戒本文有五句。一初至莫諫我來明諫所為事。二彼比丘屏諫勸相受語。三是比丘下拒諫。四彼比丘不僧諫。五不捨下結違諫罪。初諫所為事文三。一出能拒人惡性不受人語。二於戒律中下諸善比丘如法呵諫。三自身已下受訓遵。望入師敬。文四。一不受勸導。二言諸大德下汝莫語我。三我亦不語汝。四大德下出不受道理。謂恃己陵物。又引契經。但自觀身行等故言且止也。屏諫文二。一先諫前人互相受語。二如是已下顯諫利益相。受語故。道相日進故。稱增益。為滅諫令不作故稱相諫。未修諸善方便令生。已與諸善修翼增廣故曰相教。已報惡業方便除遺故曰懺悔。各彼此互為感稱展轉。諫言。大德前止作二持所以成者。良由善知識等互相匠導。如何大德不相受語。問經佛說。但自觀身行。諦觀善不善。云何此中展轉相教等多云佛隨時制教。言乖趣合不相違。皆若見前人心有愛憎發。言有損。故云但自觀身。若見前人內有慈心發言有益。故言展轉相教。又見前人少聞無智出言無補。故言但自觀身行。若多聞有智言成有益。故云展轉相教。下三句可知。已下廣釋文句。言若比丘者。義如上。言惡性不受人語者。不忍不受人教悔。所言於戒法中者。以戒律如法授有七犯聚。波羅夷乃至惡說。諸比丘如法諫者。如法如律如佛所教。言自身不受諫且止莫諫我已來。是諫所為事。下四句准前可知　不犯中律云。初諫便捨。若非法呵諫。非法非律非佛所教者。若為無智人呵諫。時語彼言。汝和上阿闍梨所行亦爾。汝可更學問誦經。若其事實爾。若錯說者。一切不犯。

"If a bhikṣu is of an obstinate nature and will not accept others' words; when the bhikṣus admonish him according to the Dharma concerning the Dharma of precepts, he does not accept their admonitions, saying: 'Venerable sirs, do not speak to me whether of good or of bad, and I too will not speak to the venerable sirs whether of good or of bad. Venerable sirs, cease for now and do not admonish me.' Those bhikṣus should admonish that bhikṣu, saying: 'Venerable sir, do not refuse to accept words of admonition yourself. Venerable sir, you should yourself accept words of admonition. Venerable sir, admonish the bhikṣus according to the Dharma, and the bhikṣus will also admonish the venerable sir according to the Dharma. In this way, the assembly of the Buddha's disciples will increase and prosper through mutual admonition, mutual instruction, and mutual repentance.' If when the bhikṣu is thus admonished he persists and does not abandon [his conduct], those bhikṣus should admonish him up to three times to abandon this matter. If up to three admonitions he abandons it, that is good; if he does not abandon it, it is a saṃghāvaśeṣa." This complete prātimokṣa text contains five clauses: 1. From the beginning down to "do not admonish me," it clarifies the matter for which he is admonished. 2. "Those bhikṣus..." [clarifies] the private admonition encouraging mutual acceptance of words. 3. From "If that bhikṣu..." downward, he resists the admonition. 4. "Those bhikṣus..." [clarifies] the formal admonition by the Saṃgha. 5. From "if he does not abandon it..." downward, it concludes the offense of transgressing the admonition. The initial text on the matter for which he is admonished has three parts: First, it indicates the obstinate nature of the one who resists others, refusing to accept others' words. Second, from "concerning the Vinaya..." downward, the good bhikṣus admonish him according to the Dharma. Third, from "he does not..." downward, [instead of] accepting instruction and respect, he expects to be revered by others as a teacher. This has four parts: 1. Not accepting guidance. 2. From "saying: 'Venerable sirs..." downward, "do not speak to me." 3. "I too will not speak to you." 4. From "Venerable sirs..." downward, it presents his rationale for non-acceptance, meaning relying on himself to look down on others, and moreover citing the sūtras that one should only observe one's own bodily conduct, etc., hence he says "cease for now." The text on private admonition has two parts: First, first admonishing the other person to mutually accept words. Second, from "In this way..." downward, it reveals the benefits of admonition: by mutually accepting words, the signs of the path daily advance, hence called "increase and prosper"; because it extinguishes [faults] and prevents them from occurring, it is called "mutual admonition"; using expedients to give rise to wholesome states not yet cultivated, and reinforcing and expanding those already cultivated, is called "mutual instruction"; using expedients to eliminate and leave behind bad karma already incurred is called "repentance"; each side acting toward the other is called "mutual." The admonition says: "Venerable sir, that the aforementioned observances through cessation and performance can be accomplished is entirely due to good spiritual friends guiding one another. How can the venerable sir not mutually accept words?" Question: "The sūtra says that the Buddha taught: 'Only observe your own bodily conduct, contemplate carefully the wholesome and unwholesome.' Why does it here speak of mutual instruction, etc.?" The Vibhāṣā says: "The Buddha established teachings according to the occasion. The words may differ, but their intent harmonizes without conflict. In cases where one sees that the other person's mind has attachment and aversion, speaking will bring harm, hence it says 'only observe your own bodily conduct.' If one sees that the other person internally has a compassionate mind, speaking will bring benefit, hence it says 'mutual instruction.' Furthermore, if one sees that the other person is of little learning and lacks wisdom, uttering words will be of no help, hence it says 'only observe your own bodily conduct.' If he is of broad learning and wisdom, words will result in benefit, hence it says 'mutual instruction.'" The remaining three clauses are self-evident. Below is the detailed explanation of the text and phrases: "If a bhikṣu": the meaning is as above. "Is of an obstinate nature and will not accept others' words": he is impatient and will not accept others' instruction and correction. "Concerning the Dharma of precepts": according to the Dharma of the Vinaya, receiving it involves the seven classes of offenses, from pārājika down to evil speech. "The bhikṣus admonish him according to the Dharma": according to the Dharma, according to the Vinaya, and according to what the Buddha taught. From "he does not accept admonitions himself..." down to "cease for now and do not admonish me" is the matter for which he is admonished. The following four clauses can be understood by following the previous ones. Under the conditions of non-offense, the Vinaya states: If at the first admonition he immediately abandons it; if the rebuke and admonition are not according to the Dharma, being not according to the Dharma, not according to the Vinaya, and not what the Buddha taught; if when admonished by an ignorant person, he says to him: "What your upādhyāya and ācārya practice is also like this; you should study more and recite the sūtras"; if the facts are indeed so; or if the speaker spoke in error—in all these cases, there is no offense.