四分律刪繁補闕行事鈔 2.12

2.12

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.