[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分戒本疏卷第一．第二．第三](https://indike.org/pramana/in.bauddha.taisho.2787) › 3.27 # 四分戒本疏卷第一．第二．第三 3.27 四分戒本疏卷第一．第二．第三 3.27 - **Language:** Classical Chinese ### [3.27](https://indike.org/pramana/in.bauddha.taisho.2787.3.27) 嫌罵戒第十三　制意者。凡僧事務廣處之不易。故簡備德之人如法料理。宜應讚嘆。令彼勤營。反壞恚忿發。言嫌罵令彼生惱。廢營僧事。損壞不輕。是故須制　次釋名者。見而不聞處說有愛恚名嫌。聞不見處名罵。雖前後二結同惱知事合為一戒　次辨具緣。通緣如上。別緣有六。一是羯磨所差。二知是所差人。三如法經營無受恚等。四說嫌罵語。五言詞了了。六前人見而不聞。聞而不見便犯　闕緣。比說可知。已下正明戒本。此戒因慈地比丘。於沓婆比丘所有恨故齊眼見處譏嫌。餘比丘白佛。佛便呵制戒。後又於聞處罵。以事白佛。乘前重制此戒。故律云。初略。次隨。後廣制。 > The thirteenth precept on resenting and reviling. Purpose of enactment: In general, the affairs of the Saṅgha are vast and managing them is not easy. Therefore, a person of complete virtue is selected to handle them according to the Dharma. One ought properly to praise them so that they manage them diligently. If, on the contrary, one gives rise to resentment and anger, uttering words of resentment and abuse to vex them, causing them to neglect the management of Saṅgha affairs, the damage is not slight. Therefore, it was necessary to enact \[the rule\]. Next, explaining the terms: speaking where one is seen but not heard, alleging that \[the officer\] has favoritism or anger, is called "resenting." Speaking where one is heard but not seen is called "reviling." Although the two formulations occurred earlier and later, since both equally vex the duty-officer, they are combined into one precept. Next, distinguishing the complete conditions: general conditions are as above; specific conditions are six: first, being appointed by a karmavācanā; second, knowing that they are the appointed person; third, that they manage according to the Dharma without favoritism or anger; fourth, uttering words of resentment or abuse; fifth, the words being clearly expressed; sixth, the other person seeing but not hearing, or hearing but not seeing—then an offense is committed. Deficiencies in the conditions may be understood by comparison with what was explained. Below, the Prātimokṣa text is properly clarified. This precept arose because the monk Canda harbored a grudge against the monk Dabba, and sneered and criticized him within his sight. Other monks reported this to the Buddha, and the Buddha admonished him and enacted the precept. Later, he also reviled him within his hearing. The matter was reported to the Buddha, and following the previous incident, he reenacted this precept. Hence the Vinaya states: first, brief; second, subsequent; third, extensive enactment. > — English (machine translation) (machine translation) - [Previous: 3.26](https://indike.org/pramana/in.bauddha.taisho.2787.3.26) - [Next: 3.28](https://indike.org/pramana/in.bauddha.taisho.2787.3.28) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2787.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2787~en-mt.3.27) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2787.3.27](https://indike.org/pramana/in.bauddha.taisho.2787.3.27) · Pramāṇa