四分戒本疏卷第一．第二．第三 3.25

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異語惱僧戒第十二　制意者。凡身口業綺微面難制。過不至重惱眾。非輕事須眾僧作法。呵制仍作不正。違法惱僧其過不淺。故隨得罪　別緣有五。一身口業。二數惱不止。三作白呵制。四如法喚問。五更作便犯。已下正明戒本。此戒未作制前。未有僧命眾法可違但犯小愆。制後違者方犯提罪。口業綺者。作異語之名。身業綺者。作觸惱之稱。雖前後二結違制處同合為一戒。口餘三過妄毀兩舌惱境事重。直作即提。此之綺者事似輕微惱眾不少。故制方犯提。如闡陀比丘犯罪。餘比丘問。以別事答。佛便呵已作餘語白。後便惱僧。喚來不來。乃至不應語而語。又佛呵已作觸惱白。因此制戒。

The twelfth precept on vexing the Saṅgha with evasive speech. Purpose of enactment: In general, the frivolous speech and actions of body and speech are subtle and difficult to restrain. Although the transgression does not amount to a grave matter, vexing the community is not trivial. It is necessary for the Saṅgha to perform a formal procedure to admonish and restrain them. If they still act improperly, violating the Dharma and vexing the Saṅgha, the fault is not slight; therefore, an offense is incurred accordingly. There are five specific conditions: first, bodily or verbal karma; second, repeatedly vexing without stopping; third, making a motion to admonish and restrain; fourth, summoning and questioning according to the Dharma; fifth, committing an offense upon doing it again. Below, the Prātimokṣa text is properly clarified. Before this precept was enacted, as there was no Saṅgha order or communal procedure to violate, one committed only a minor transgression. After the enactment, one who violates it commits a prāyaścittika offense. Frivolity of verbal karma is termed "making evasive speech." Frivolity of bodily karma is termed "vexing." Although the two instances of establishing the rule occurred earlier and later, because the violation of the enacted rule is identical, they are combined into one precept. The other three verbal faults—lying, slander, and harsh speech—are grave matters that vex the object, so doing them directly incurs a prāyaścittika. This frivolity seems slight in appearance, but vexes the community considerably; hence a prāyaścittika is incurred only after the enactment. For example, when the monk Channa committed an offense and other monks questioned him, he replied with irrelevant matters. The Buddha then admonished him and made a motion regarding evasive speech. Later, he vexed the Saṅgha: when summoned, he would not come, and went so far as speaking when he should not speak. Again, the Buddha admonished him and made a motion regarding vexing. Because of this, the precept was enacted.