四分戒本疏卷第一．第二．第三 3.27

3.27

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.