SaGghAdisesa 12.（Sv. 2, saGghAdisesa 12, 1; Vin.III, p178）

  Bhikkhu pan’ eva dubbacajAtiko hoti, uddesapariyApannesu sikkhApadesu bhikkhUhi sahadhammikaM vuccamAno attAnaM avacanIyaM karoti, “mA maM Ayasmanto kiJci avacuttha kalyANaM vA pApakaM vA, ahaM p’ Ayasmante na kiJci vakkhAmi kalyANaM vA pApakaM vA, viramathAyasmanto mama vacanAyA”ti, so bhikkhu bhikkhUhi evam 'assa vacanIyo, “mAyasmA attAnaM avacanIyam akAsi, vacanIyam eva AyasmA attAnaM karotu, AyasmA'pi bhikkhU vadetu saha dhammena, bhikkhU'pi AyasmantaM vakkhanti saha dhammena, evaM saMvaDDhA hi tassa bhagavato parisA yad’idaM aJJamaJJavacanena aJJamaJJavuTThApanenA”ti. EvaJ ca so bhikkhu bhikkhUhi vuccamAno tath’eva pagganheyya, so bhikkhu bhikkhUhi yAvatatiyaM samanubhAsitabbo tassa paTinissaggAya. YAvatatiyaJ ce samanubhAsiyamAno taM paTinissajjeyya icc’ etaM kusalaM, no ce paTinissajjeyya, saGghAdiseso’ ti.

    如果說，有一類不聽話¹的比丘，比丘們在屬於誦戒的學處的範圍內，依循規定地忠告²他，他認為自己不該被忠告：「大德們，不要勸我任何好的或是壞的，我也不會去勸尊們任何好的或是壞的，大德們，儘量不要勸告我！」這位比丘應該被比丘們這樣勸告：大德，不可認為自己不該被忠告。大德，要認為自己應該被勸告。大德依循規定地勸告比丘，比丘也依循規定地勸告大德，如此一來，世尊的團體得以進步，即是仰賴彼此互相勸告，互相糾正³。這位比丘被比丘們如此勸後，仍然執迷不悟，

這位比丘應該被比丘們勸告三次，以使他放棄。如果被勸三次，他放棄，這樣實在很好。如果不放棄，犯僧殘。

因緣

  佛在喬賞彌的瞿師羅園時，闡陀比丘作錯事，比丘們勸他改正，他反而惡口相向，不加理會。

犯相

1.對象：前來勸誡的比丘

2.方式：(1) 不聽勸告且

        (2) 惡口相向

3.結果：受勸三次後，仍不肯悔改

無犯

1.沒有被勸告。

2.受勸三次內悔改。

3.比丘精神失常。

備註

五分律：若比丘惡性難共語，與諸比丘同學經戒，數數犯罪，諸比丘如法、如律諫其所犯，答言：「大德，汝莫語我，若好、若惡，我亦不以好惡語汝。」諸比丘複語言：「汝莫作自我不可共語，汝當為諸比丘說如法，諸比丘亦當為汝說如法，如是輾轉相教，轉相出罪，成如來眾。」如是諫，堅持不捨，應第二、第三諫。第二、第三諫，捨是事善，不捨者，僧伽婆屍沙。

僧祇律：若比丘自用戾語，諸比丘共法中，如法、如律教時，便自用意言：「長老，汝莫語我好、惡事，我亦不語汝好、惡事。」諸比丘應諫言：「長老，諸比丘共法中，如法、如律教時，汝莫不受，汝亦應如法、如律教諸比丘，何以故，如來弟子眾，輾轉相教，輾轉相諫，共罪中出故，善法得增長。」如是諫時，捨者善。若不捨，應第二、第三諫，捨是事善，若不捨，僧伽婆屍沙。

四分律：若比丘惡性不受人語，於戒法中，諸比丘如法諫已，自身不受諫語言：「大德，莫向我說，若好、若惡，我亦不向諸大德說，若好、若惡。諸大德，且止，莫諫我。」彼比丘應諫是比丘言：「大德，莫自身不受諫語。大德，自身當受諫語，大德如法諫諸比丘，諸比丘亦如法諫大德，如是佛弟子眾，得增益，輾轉相諫，輾轉相教，輾轉懺悔。」是比丘如是諫時，堅持不捨，彼比丘應三諫，捨此事故。乃至三諫，捨者善，若不捨者，僧伽婆屍沙。

十誦律：有一比丘惡性難共語，諸比丘應如法、如善，說所犯波羅提木叉中事。自身作不可共語，如是言：「諸大德，汝等莫語我，若好、若醜，我亦不語諸大德，若好、若醜。諸大德不須諫我。」諸比丘應諫言：「大德，諸比丘如法、如善，說所犯波羅提木叉中事，汝莫自身作不可共語，汝身當作可共語。大德，當為諸比丘說如法、如善，諸比丘亦當為大德說如法、如善，何以故？諸如來眾得如是增長，所謂共說、共諫、共罪中出故。大德，捨是自身作不可共語業。」諸比丘如是諫時，若堅持是事不捨，諸比丘應第二、第三諫。捨是事好，若不捨者，僧伽婆屍沙。

根有律：若複苾芻惡性不受人語，諸苾芻於佛所說戒經中，如法、如律勸悔之時，不受諫語，言：「諸大德，莫向我說少許，若好、若惡，我亦不向諸大德說，若好、若惡。諸大德，止！莫勸我，莫論說我。」諸苾芻語是苾芻言：「具壽，汝莫不受諫語，諸苾芻於戒經中，如法、如律勸悔之時，應受諫語。具壽，如法諫諸苾芻，諸苾芻亦如法諫具壽。如是如來、應正等覺佛、聲聞眾，便得增長，共相諫誨。具壽，汝應捨此事。」諸苾芻如是諫時，捨者善，若不捨者，應可再三殷勤正諫，隨教應詰，令捨是事，捨者善，若不捨者，僧伽伐屍沙。

I. B. Horner: If a monk is one who is difficult to speak to, and if himself being spoken to by the monks according to dhamma concerning the courses of training included in the exposition, he reckons himself as one not to be spoken to, saying: ‘Do not say anything to me, venerable ones, either good or bad, and I will not say anything to the venerable ones, either good or bad; refrain, venerable ones from speaking to me ‘--(then ) that monk should be spoken to thus by the monks: ‘Do not, venerable one, reckon yourself as one not to be spoken to; let the venerable one reckon himself as one to be spoken to ; let the venerable one speak to the monks in accordance with dhamma, and then the monks will speak to the venerable one in accordance with dhamma. Thus is the multitude increased for the lord, that is to say by speaking with one another, by assisting one another.  And if that monk when he has been spoken to by the monks should persist as before, then that monk should be admonished up to three times by the monks together for giving up his course. And if after being admonished up to three times by the monks together, he gives up his course, that is good; if he does not give it up, there is an offence entailing a formal meeting of the Order.