四分律刪繁補闕行事鈔 2.459

2.459

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.