[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804) › 2.12 # 四分律刪繁補闕行事鈔 2.12 四分律刪繁補闕行事鈔 2.12 - **Language:** Classical Chinese ### [2.12](https://indike.org/pramana/in.bauddha.taisho.1804.2.12) 問：上言若犯此法，名為斷頭；準此而言，必無重犯，戒亦非有。答：戒之有無，此入諍論。《雜心》中解：有戒，非無。若論重犯，律自明斷；隨犯多少，一一波羅夷。此篇最初四戒各別，隨重犯淫，眾多重犯；餘盜殺妄，重犯亦爾。此說別脫戒，由境緣別，得戒不同；故後犯時，還隨別犯。如《薩婆多》云：寧可一時發一切戒，不可一時犯一切戒。且如淫戒，女人身上發得二十一戒，男子身上得十四戒，餘法界中男女亦爾。今或貪心，犯一女一道，但名污一淫戒；比丘自餘諸淫，戒體光潔，無行可違，稱本受體。如懺初篇，還得清淨；不言更受，由有本戒。又如律云：打謗犯重比丘，皆結墮罪；若無戒者，止同吉羅。問：應當足數，不名斷頭？答：懺本清淨，理當足數，如得作說戒、自恣羯磨等；但由情過深厚，不任僧用，故云來不隨意。斷頭之諭，此望不階聖果為言。問：淫戒雖被污染，但名犯戒，出在何文？答：上已明示。更廣張相，如下〈懺法〉中說；戒體定在，常恒清淨。世中有人犯一淫戒，初乃惶懾，後復思審，謂言失戒，遂即雷同隨過皆犯；豈不由愚於教網，自陷流俗。焉知但犯一淫，諸淫並皆不犯；當篇殺盜，常淨儼然；下之五聚，義同初受。故同法之儔，理須明察。若先嚴淨識，託對五塵，欲染不生，由前方便。若元非攝慮，對境不能不犯。既犯業成，必須無覆，早懺還成本淨，進入僧儔。若迷上所設，自懷藏疾，不參眾務，財法並亡，便冐受用，自他俱負，豈不悲乎！不亦誤哉！問：淫已被染，諸戒猶全，何故不階聖位？答：《明了論》解：此四重戒，隨毀一重，諸餘戒分，用則無力；如人身中，四處得死，隨損一處，身命便死。由戒力弱，不發定慧也。《十輪》云：若犯四重，毀法謗聖，死入阿鼻；如是之人，於其一身，不能盡結，必墮惡道。若有於我法中出家，持根本戒，常勤勇猛，一切供養，終不虛受。何以故？志求解脫，乃至捨命，終不犯毀。何以故？以四根本，三乘依住故。 > Question: Above it was said that if one commits this offense, it is termed decapitation. Judging by this, there can certainly be no repeated offense, nor do the precepts remain. Answer: Regarding the presence or absence of the precepts, this enters into doctrinal debate. In the Samyuktābhidharma-hṛdaya, it is explained: The precepts exist; they are not absent. If one discusses repeated offenses, the vinaya itself clearly determines it: in accordance with how many times one offends, each single one is a pārājika. In this class, the initial four precepts are distinct from one another: depending on repeated offenses of sexual intercourse, there are numerous repeated offenses; for the remaining offenses of theft, killing, and false speech, repeated offenses are also like this. This refers to the prātimokṣa precepts: because the objects and conditions are distinct, the precepts obtained are not the same; therefore, when one subsequently offends, it still accords with distinct offenses. As the Sarvāstivāda says: "It is better to arouse all precepts at one time, but one cannot violate all precepts at one time." Taking the precept against sexual intercourse as an example, on a woman's body one gives rise to and obtains twenty-one precepts, and on a man's body one obtains fourteen precepts; the same applies to men and women in the rest of the dharma-realm. Now, if out of a greedy mind one offends against one path of one woman, this is merely termed defiling one precept against sexual intercourse; for the bhikṣu, all the other precepts against sexual intercourse remain radiant and pure in their precept essence, with no conduct contrary to them, matching the essence originally received. Just as when one repents for the first class, one returns to purity; it is not said that one must receive them again, because the original precepts remain. Furthermore, as the vinaya states: striking or slandering a bhikṣu who has committed a grave offense both incur pāyattika offenses; if he had no precepts, it would merely be equivalent to a duṣkṛta. Question: Should he count toward the quorum and not be called "decapitated"? Answer: When repented, he is fundamentally pure, and in principle should count toward the quorum, such as being able to perform upoṣadha recitation, pravāraṇā karmans, and so forth; however, because the emotional fault was deep and grave, he is unfit for the saṃgha's formal use; hence it is said that "his coming is not as he pleases." The metaphor of decapitation is spoken with respect to not attaining the noble fruits. Question: Although the precept against sexual intercourse is defiled, it is merely termed a transgression of the precept; in what text does this appear? Answer: It has already been clearly shown above. Its features will be set out in greater detail, as explained below in the "Repentance Methods"; the precept essence certainly remains, eternally pure. In the world, there are people who, having violated a single precept against sexual intercourse, are initially terrified, but later reflect and delusively think that they have lost their precepts; consequently, following along uniformly, they commit all other faults. Is this not because of being ignorant of the net of the teaching and causing themselves to sink into worldly vulgarity? How could they know that having committed only one sexual offense, they have not committed any of the other sexual offenses at all? The killing and stealing within this class remain dignified and constantly pure; the five categories below are in principle the same as when first received. Therefore, companions of the same Dharma must carefully examine this. If one first purifies consciousness, when confronting the five dust-objects, defilement of desire will not arise due to prior expedient means. If originally one does not collect one's thoughts, when facing the objects one cannot help but offend. Once an offense is committed and the karma completed, one must conceal nothing, quickly repent, return to original purity, and enter the ranks of the saṃgha. If one is confused about what was set forth above, harbored faults in secret, failed to take part in saṃgha affairs, losing both wealth and Dharma, and then brazenly accepted offerings, defaulting toward both oneself and others—how is that not lamentable! Is it not a great mistake! Question: If sexual conduct is already defiled while all other precepts remain intact, why does one not attain the noble stage? Answer: The Vinayavibhāṣā explains: of these four grave precepts, whenever one grave precept is broken, the remaining portions of the precepts are powerless in their function; just as in a human body there are four places where death can occur, whenever one place is damaged, bodily life immediately dies. Because the power of the precepts is weakened, they do not engender concentration and wisdom. The Daśacakra states: if one commits the four grave offenses, ruins the Dharma, and slanders the noble ones, at death one enters Avīci; such a person, within that single lifetime, cannot exhaust their fetters and will certainly fall into the evil destinies. If there is one who leaves home within my Dharma, upholds the fundamental precepts, and is constantly diligent and courageous, all offerings will never be received in vain. Why is this? Because with the intention to seek liberation, even at the cost of life, they will never commit a breach. Why is this? Because the four fundamentals are what the three vehicles rely and abide upon. > — English (machine translation) (machine translation) - [Previous: 2.11](https://indike.org/pramana/in.bauddha.taisho.1804.2.11) - [Next: 2.13](https://indike.org/pramana/in.bauddha.taisho.1804.2.13) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1804.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.2.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.2.12](https://indike.org/pramana/in.bauddha.taisho.1804.2.12) · Pramāṇa