四分律刪繁補闕行事鈔 2.20

2.20

六突吉羅聚。《善見》云：突者，惡也；吉羅者，作也。《聲論》正音突（徒勿反）膝吉栗多。《四分律》戒本云式叉迦羅尼；義翻為應當學；胡僧云守戒也。此罪微細，持之極難，故隨學隨守以立名。《十誦》云：天眼見犯罪比丘，如駛雨下。豈非專翫在心，乃名守戒也。此律有百眾學，尼法指同大僧。七聚之中，分此一部，以為二聚：身名惡作；口名惡說。或云突吉羅惡說者。必有解判，如《疏》述之。《明了論》解云：非四部所攝所餘諸罪，共學對，及婆藪斗律所說罪，一切皆是第五獨柯多部攝。此是正量部名。以無別身口業故，意是惡作翻之。《薩婆多》云突瑟几理多，用身口二業，翻惡作也。同翻一名，而義兩別。分輕重中，重者名獨柯多，輕名學對。梵音息叉柯羅尼，中國世音息佉柯羅尼，同翻為學對。若不動身口輕，責心即滅；若動身口則重，對人方滅。此間不解分別輕重，通名眾學，謬矣。若但心地起，無方便；若動身口，有遠近二方便；若懺根本，方便隨滅。重罪，重責心；輕罪者，但云不應起如此心，是名責心懺法。亦通下用。《四分》戒律，通束二百五十，以為綱要。

Sixth is the category of duṣkṛta. The Samantapāsādikā states: 'Du means bad; kṛta means done.' The Śabda treatises give the correct phonetics as duṣkṛta. The prātimokṣa of the Dharmaguptaka Vinaya calls it śikṣākaraṇīya; translated by meaning, it is 'ought to be trained in'; Central Asian monks say it means 'guarding the precepts'. Because this offense is subtle and extremely difficult to uphold, it is named after training as one goes and guarding as one goes. The Daśādhyāya-vinaya states: 'With the divine eye one sees offending bhikṣus [falling] like torrential rain.' Is it not precisely when one focuses intently on this in mind that it can be called guarding the precepts? In this Vinaya there are one hundred rules of training; the rules for nuns refer identically to those of the fully ordained monks. Among the seven categories, this single class is divided into two categories: bodily [actions] are called bad actions (duṣkṛta), and vocal [actions] are called bad speech (durbhāṣita). Or some say that duṣkṛta is bad speech; there must be an analytical explanation for this, as stated in the Commentary. The Vinayavibhāṣā explains: 'All remaining offenses not subsumed under the four classes—those of training rules, and the offenses spoken of in the Vastu Vinaya—are entirely subsumed under the fifth class, duṣkṛta.' This is the name used by the Saṃmatīya school. Because they do not distinguish separate bodily and vocal karmas, the meaning is translated as bad action. The Sarvāstivāda uses duṣkṛta for both bodily and vocal karmas, translating it as bad action. Although they share a single translation, their meanings are twofold. In distinguishing between heavy and light, the heavy is called duṣkṛta, and the light is called training rule. The Sanskrit sound is śikṣākaraṇīya, and the vernacular pronunciation in the Central Region is śikhākaraṇīya, both translated as training rule. If bodily and vocal actions are not engaged, it is light, and is eradicated through mental self-reproach; if bodily and vocal actions are engaged, it is heavy, and is only eradicated facing another person. In this land, people do not understand how to distinguish light and heavy and generally call them all 'rules of training'—this is an error. If it arises merely in the realm of the mind, there is no preliminary stage; if bodily and vocal actions are engaged, there are two preliminary stages, distant and proximate; if one repents the root, the preliminary stages are eradicated accordingly. For a heavy offense, one reproaches one's mind heavily; for a light offense, one merely says, 'I should not have given rise to such a thought'—this is called the repentance method of mental self-reproach. It also applies generally below. The precepts of the Dharmaguptaka Vinaya are summarized overall into two hundred and fifty, which serve as the essential guideline.