維摩經略疏垂裕記 6.128

6.128

二、辭不堪，二：初、分科。二、隨釋，四：初、正辭不堪。二、述不堪之由，二：初、敘意分科。二、隨文釋義，二：初、二比丘犯戒疑問。「經云誠以為恥」者，生公云「犯律者必有懼罪之惑也。原其為懷，非唯畏苦，困已交恥所為也。」「經云願解疑悔」者，荊溪云：疑罪輕重。悔蓋覆心，疑悔罪兼，何由可滅？復本上懺不出無生，今此波離不達機理，專輒為其依小解釋。「得免斯咎」者，悕蠲重愆，輕尤易除，可思見佛。疏中初約義推，次汎引經說。「若其重者」者，小乘重罪凡有四種，入如毛頭名婬，舉離本處名盜，斷其命根名殺，言章了智名忘。「律無悔文」者，小學悔已，障果仍成，重罪未忘。據此以論，重不可悔，故云無悔文也。「或重罪方便」者，《四分》云「起心不動身口，但自剋責，還復好心，是名不犯。二動身口，未到前境，名次方便，犯偷蘭。三者臨至境所，身分相交，未至犯處已來，名近方便，是重偷蘭。」

Second, declining as incompetent, in two parts: first, dividing into sections; second, explaining according to the divisions, in four parts: first, directly declining as incompetent; second, narrating the reasons for incompetence, in two parts: first, stating the intention and dividing into sections; second, explaining the meaning following the text, in two parts: first, the two monks' violation of precepts and their doubtful inquiry. As for "The sūtra says: 'Truly taking it as a shame,'" Master Daosheng says, "Those who violate the Vinaya inevitably have the bewilderment of fearing transgression. Tracing what was in their hearts, it was not merely fearing suffering; having brought themselves to exhaustion, they were deeply ashamed of what they had done." As for "The sūtra says: 'wishing to resolve their doubts and repentance,'" Jingxi says: Doubting whether the transgression was light or heavy, and remorse covering the mind—when doubt and remorse compound the transgression, by what means could it be extinguished? Returning to the source and superior confession does not go beyond the unproduced. Now, this Upāli did not comprehend their capacity and principle, and rashly explained it for them according to the Hinayana. "To obtain escape from this fault" means hoping to eliminate heavy transgressions; light faults are easily removed, and they might then contemplate seeing the Buddha. In the Commentary, he first deduces it based on meaning, and next cites sūtra explanations broadly. As for "If they are heavy," the Hinayana heavy offenses are generally of four kinds: entering to the extent of a hair's tip is called unchastity; taking [something] away from its original place is called theft; cutting off its life faculty is called killing; and articulate verbal deception is called lying. As for "The Vinaya has no text for repentance," once repentance has been practiced in the Hinayana, the hindrance to the fruit is still formed, and the heavy transgression is not obliterated. Judging on this basis, a heavy [offense] cannot be repented; hence it says there is no text for repentance. As for "Or the preliminary stages of a heavy offense," the *Four-Part Vinaya* says, "Giving rise to a mind without moving body or speech, but merely reproaching oneself and returning to a good mind, is called non-violation. Second, moving body and speech without yet reaching the front object is called secondary preliminary stage, violating *sthūlātyaya*. Third, approaching the place of the object, bodily parts contacting, yet before reaching the locus of violation, is called proximate preliminary stage; this is a heavy *sthūlātyaya*."