四分戒本疏卷第一．第二．第三 3.26

3.26

"If a monk deceitfully makes evasive speech and vexes others, it is a prāyaścittika." This single precept text has three sections: first, the initial brief enactment; second, the subsequent formulation; third, the complete enactment and observance. This complete Prātimokṣa text has three clauses: first, the person who commits the offense; second, the vexing karma; third, the determination of the offense. The first clause is self-evident. Second, as for "deceitfully making other speech to vex others," this is divided into two parts. First, deceitfully making other speech before the Saṅgha makes a motion: the Vinaya states: "Other speech" means saying, "To whom were you speaking? What matter were you discussing? What principle were you debating? Were you speaking to me or to someone else? I do not see this offense." Speaking in this way incurs a duṣkṛta. If one speaks in this way after the Saṅgha has made a motion, it incurs a prāyaścittika. Second, as for "vexing others," as stated in the Vinaya: when summoned by the Saṅgha, not coming, up to speaking when one should not speak. Vexing in this way before the motion is made incurs a duṣkṛta; doing so after the motion has been made incurs a prāyaścittika. Third, as for "prāyaścittika," this is the offense of violation. The Vinaya states: One who vexes the Saṅgha as described above incurs a prāyaścittika for each act. If one is summoned by a senior and does not come, it is a duṣkṛta. Non-offenses: being hard of hearing and not understanding, or if the previous words were confused, and one says, "To whom were you speaking? What matter were you debating?" up to "I do not see this offense"; if they intend to perform an illegitimate, disadvantageous karmavācanā and one does not concord with it, not coming when summoned is not an offense; if an illegitimate karmavācanā is to be performed against oneself, or if one does not wish to know of it and is instructed, "Do not come," and then comes, it is not an offense; if one is taking a single-sitting meal, or taking a meal without performing the ceremony for remaining food, and being ill, does not rise when summoned, it is not an offense; if there is danger to life or danger to brahmacarya, and one is instructed not to rise, it is not an offense; rising is also not an offense; if asked with malicious intent and one does not speak to them; if illegitimate matters are being done and one then speaks; or if there are slight verbal errors—none of these constitute an offense. And as for human witnesses, if one remains silent out of fear of causing strife in the Saṅgha, it is permissible.