四分律刪繁補闕行事鈔 2.17

2.17

The third is the sthūlātyaya category. The Samantapāsādikā states: sthūla means great; atyaya means obstructing the wholesome path; subsequently one falls into evil destinies, its essence being base and vile; establishing the name from its unwholesome essence is because it can complete the offenses of the first two classes; it is also translated as great offense, and also called coarse evil. The Śabdavidyā states: the correct pronunciation is sthūla. The Vinayavibhāṣā explains: sthūla is coarse; atyaya is transgression. There are two kinds of coarseness: first, being the preliminary expedient for a grave offense; second, being able to cut off wholesome roots. What is meant by transgression is not acting in accordance with the precepts established by the Buddha, hence it is called transgression; just like an ox breaking through a fence and hedge, going outside the boundary of the monastic household. However, the name transgression also has a generic meaning. This offense is a transgression when first committed, and subsequent ones take their name from the first; just as a subsequent ox following the former ox also crosses the boundary. However, the single category of sthūlātyaya encompasses offenses both principal and secondary, and its essence combines light and heavy; when the vinaya lists seven categories or six categories, both contain sthūlātyaya; whether placed above or below, there is indeed a reason. In the vinaya, it is sometimes placed next after saṃghāvaśeṣa because it is subsumed under the precept portion, and the offense is termed heavy; such as the distant and proximate preliminaries of the first two classes, as well as independent principal offenses, schism in the saṃgha, stealing four [māṣas], and the like. Sometimes it is placed below pratideśanīya, and then it is subsumed under deportment, and the offense is termed light; such as the distant preliminary of the second class, and light independent offenses, meaning being naked, using hair, and the like. However, precept and deportment are mutually referenced in general and specific terms. In general, they are precepts; when precepts are without deportment, both are called violating precepts. If discussed specifically, the faults of the top three classes are coarse and prominent, and the antidotes are called precepts; the faults of the lower four are light, and the antidotes of conduct are called deportment. If distinguished by uniform and mixed: the first four are uniform, being nothing other than principal karmic results; the lower three are mixed, spanning both light and causal; however, sthūlātyaya is the heaviest among the mixed, so it is in fifth place.