四分律刪繁補闕行事鈔 2.459

2.459

《觀佛三昧經》云：有七罪，一一經八萬四千劫，入阿鼻獄：一毀無十方佛，二斷學般若，三不信因果，四用僧物極重於三寶物，五犯重食他信施，六污比丘尼，七六親所行不淨。並廣如彼經中。《涅槃》云：犯四重者，生報即受。若披法服，猶未捨遠；常懷慚愧，恐怖自責；其心改悔，生護法心；建立正法，為人分別；我說是人不為破戒。若犯四重，心無怖畏慚愧發露；於彼正法，永無護惜建立之心；毀呰輕賤，言多過咎；若復說言，無佛法僧；並名趣向一闡提道。云何是業，能得現報，不未來受？謂懺悔發露，供養三寶，常自呵責；以是善業，今世頭目等痛，橫羅死殃，鞭打飢餓。若不修身戒心慧，反上諸法，增長地獄。《四分》云：若比丘及尼，犯波羅夷已，都無覆藏心，令如法懺悔。諸師廢立，互有是非。今括其接誘，理無滯結。但使覆與不覆，臨乞時，都無覆者，盡形學悔。不同僧殘，犯多罪已，餘者覆藏，得將一乞，不障法事。初篇犯其根本，非全淨用；若欲改過，出彼自心；縱不舉罪，不礙僧法故；抑令首盡，求哀為受。僧殘不爾，罪是有餘；雖先無心，得強加法；無問隱顯，隨乞隨懺。有斯諸異，故立兩儀。

The Sūtra of the Contemplation of the Buddha Samādhi says: 'There are seven offenses, each of which causes one to undergo eighty-four thousand kalpas and enter the Avīci Hell: first, slandering and denying the Buddhas of the ten directions; second, severing the study of prajñā; third, not believing in cause and effect; fourth, using saṃgha property in a manner far graver than property of the three jewels; fifth, committing a grave offense yet consuming offerings given in faith by others; sixth, defiling a bhikṣuṇī; seventh, committing impure conduct with one's six kinds of kin.' All are detailed in that sūtra. The Nirvāṇa [Sūtra] says: 'One who commits the four grave offenses receives retribution immediately in this life. If they wear the Dharma robes and have not yet cast them far away, constantly cherishing shame and remorse, rebuking themselves in fear; if their mind reforms and repents, generating the aspiration to protect the Dharma, establishing the true Dharma and explaining it for others—I say this person is not a breaker of precepts. If one commits the four grave offenses and in one's mind there is neither fear, shame, nor disclosure, possessing no mind to ever protect, cherish, or establish that true Dharma, reviling and disparaging it, speaking many faults, and if they further say there are no Buddha, Dharma, or Saṃgha, all such are called heading toward the icchantika path. Why is it that such karma can obtain immediate retribution and not be experienced in the future? It means that through repenting, disclosing, making offerings to the three jewels, and constantly rebuking oneself, by virtue of this good karma they suffer pain in the head and eyes in this present life, encounter accidental disasters of death, beatings, and starvation. If one does not cultivate the body, precepts, mind, and wisdom, reversing the above practices, they augment hell.' The Dharmaguptaka says: 'If a bhikṣu or bhikṣuṇī, having committed a pārājika, has absolutely no mind of concealment, they are caused to repent according to the Dharma.' Various masters have abolished or established [this], disagreeing with one another. Now summarizing its guidance, in principle there is no impediment or blockage. Provided that, whether concealed or not concealed, at the time of petitioning they have no concealment whatsoever, they shall undergo study-repentance for the rest of their lives. It is not like saṃghāvaśeṣa, where after committing many offenses and concealing the rest, one may take one to petition without obstructing formal acts. The first class commits an offense against the root and cannot be completely purified for use; if one wishes to reform one's errors, it must stem from their own mind; even if the offense is not brought up, because it does not obstruct the saṃgha's formal acts, they are merely urged to confess completely and seek compassion to be accepted. Saṃghāvaśeṣa is not like this, as the offense is with remainder; even if they initially had no such intention, formal acts can be imposed by force; regardless of concealment or disclosure, as one petitions one repents. Because of these various differences, two separate rites are established.