律戒本疏 1.17

1.17

第十三惡性不受諫　因闡陀惡性恨戾慢。眾專已自用綾悔。他人犯戒不悔。聞諫喻甚。若惡若善。其於不受。是名難共語。難共語猶不可共語也　說所犯戒經中事　我等說如所犯悉是戒。經中事非忘造也　如法如善　從理名如法。慈悔名如善　共諫共罪中出故　凡說戒諫悔及出罪。要共和合。理無專獨。故則眾得增長。是故汝勿自專不受諫悔也　三諫時　惡而不諫。或斷善根。毀滅正法。三諫至誠則思憶自受也　九初罪四諫至三　前五殘或作方便成事不容諫。或隱蜜不障不得諫。作二大房。限以應遮。以羯磨於一事中有聽有遮。遮則當諫。聽則不類。不類前五。又不同後四。又起大房存于寬泰。寬泰之意不至迷執。又惡不至清淨。不極重遮之便止。不煩三諫。

Thirteenth: Being of an evil nature and refusing admonition. This originated from Chanda's evil nature, stubbornness, and arrogance. He acted arbitrarily, followed his own inclinations, and showed no remorse. When others transgressed precepts, he felt no remorse; when he heard an admonition, his opposition grew worse. Whether evil or good, he would not accept it; this is called 'difficult to converse with'. 'Difficult to converse with' means that one cannot be reasoned with. 'Speaking of matters in the sutras regarding precepts transgressed': We state that all those transgressed are matters in the sutras regarding the precepts, not fabricated out of forgetfulness. 'In accordance with the Dharma, in accordance with the good': Following the principle is called 'in accordance with the Dharma'; showing kind remorse is called 'in accordance with the good'. 'Because of mutual admonition and mutual rehabilitation from offenses': In all recitations of the precepts, admonitions, repentances, and rehabilitation from offenses, harmony and consensus are required; in principle there must be no unilateral action, so that the assembly may grow. Therefore, you should not be self-willed and refuse admonition and repentance. 'At the time of the three admonitions': If one is evil and not admonished, this may cut off the roots of goodness and destroy the true Dharma. When the three admonitions reach utmost sincerity, one will reflect and accept them on one's own. 'Nine are initial offenses; four require admonition up to three times': For the preceding five saṃghāvaśeṣas, either the action is completed through preparation so that admonition cannot be accommodated, or it is kept concealed and unobstructed so that admonition cannot be given. In building the two kinds of large huts, limits were set and prohibitions were required; because a karmavācanā in a single matter may involve both permission and prohibition. If there is prohibition, one should be admonished; if there is permission, it is not of the same category. It is not of the same category as the first five, nor is it the same as the latter four. Furthermore, constructing a large hut aims for spaciousness and ease; a mind seeking spaciousness and ease does not lead to stubborn delusion. Moreover, this evil does not reach the point [where an act] cannot be purified; if it is not extremely grave, prohibiting it will cause it to cease immediately, without troubling the assembly with three admonitions.