四分律刪繁補闕行事鈔 2.527

2.527

Fourth, explaining to him the names, kinds, and marks of the offenses, as well as the residual habits of breaking the precepts. First, explain to him the characteristics of observance and transgression; afterwards, distinguish the heavy and light methods of confession. One should address him after measuring the preceding matters. If he has committed offenses of extra items, say: 'The way of a bhikṣu originally involves no accumulation. As evidenced in the Nirvāṇa [Sūtra], [one who hoards] is not called a member of the saṃgha. Now, defying the Buddha's teaching with a worldly mind is deeply shameful,' and so forth. If he stayed away from his robes, address him saying: 'The Buddha said: "I have laid down the precepts for my disciples, that they should rather die than transgress them." A bhikṣu possesses only three robes and an alms bowl; when travelling, they must always accompany his person, just like a flying bird has no clinging attachment. Now, slighting the Buddha's true Dharma, you do not keep what is prescribed with your person, but leave and retain what is prohibited—how can you become a son of the Buddha? If you are separated from these robes, in life you are called a person of broken precepts; falsely eating the offerings of the faithful, the bowl you hold is just a vessel of molten copper, and the robes you wear are red-hot iron plates.' Since this comes from the Mahāprajñāpāramitopadeśa, how could it be ordinary speech? Further, regarding the residual habits of breaking the precepts: because of breaking precepts for robes and food, one enters among the animals, individually receiving birth as hairless worms, birds, dung-eating beings, and the like. Thus according to the capacity [of the recipient], one briefly strikes at five or three crucial points to admonish him. However, if one has transgressed for a long time and his mind and intellect are obstinate and dull, so that although he hears harsh words they are not enough to move his heart, it is not necessary to admonish him, nor need one take the trouble to receive his confession, because of the unbroken continuity [of his offenses]. Next, explain the names of the offenses to him. The names are of three kinds: first, the fundamental pāyattika, which is confessed last; second, the three derivative fundamental duṣkṛtas, which are confessed before the fundamental offenses; third, the derivative six classes of concealment duṣkṛtas, which are confessed first of all. What are the six classes? First, the fundamental concealment duṣkṛta, which has one class for passing the first night and one class for the second night; by analogy with the other [offenses of] wearing/using and remaining silent during the recitation, each has two classes, making six classes together with the former. All these are spoken based on the transgressor. If these nine classes are definitely absent, one must not recite them meticulously. Having seen many who recite them, I speak of this again. I still fear there will be those who recite them—what can be done about it? What should be done about it? Now, directly confide the six classes of concealment first. The text of the Vinaya stands before us; it cannot be combined with the pāyattika. One should request a bhikṣu—the one previously requested is also acceptable—and say orally: 'May the Venerable keep me single-mindedly in mind! I, the bhikṣu named so-and-so, request the Venerable to be my master of confession for duṣkṛta [offenses]. May the Venerable act as my master of confession for duṣkṛta [offenses] for me, out of compassion!' Having requested three times, second, as the formal confession of the offenses, one should say: 'May the Venerable keep me single-mindedly in mind! I, the bhikṣu named so-and-so, deliberately kept numerous extra robes without declaring them pure, committing niḥsargika-pāyattika; I spent the night away from my saṃghāṭī, committing one niḥsargika-pāyattika; and not having disclosed them, I committed duṣkṛta; passing nights in concealment, concealing them progressively with each night; and wearing and using the robes that previously incurred relinquishment, I committed duṣkṛta, passing nights in concealment, concealing them progressively with each night; and undergoing the saṃgha's recitation of the precepts, at nine places and three inquiries, remaining silent and mendacious, I committed duṣkṛta offenses, passing nights in concealment, concealing them progressively with each night. Such are the six classes, each being a duṣkṛta, and of each I do not recall the number. Now before the Venerable I confess, not daring to conceal them. May the Venerable remember me!' [The master] addresses him: 'Reproach your own mind, and give rise to revulsion!' He answers: 'Yes!' Second, confessing the three minor offenses. For the fundamental and the wearing/using of [goods subject to] relinquishment, the Vinaya and Samantapāsādikā both assign offense names; regarding silence and mendacity at the precept recitation, the text is also identical to this. As the request was already made before, it is not repeated. Just formally confessing the root offenses, one should say: 'May the Venerable keep me single-mindedly in mind! I, the bhikṣu named so-and-so, deliberately kept numerous extra goods without declaring them pure, committing numerous pāyattika offenses; separated from my saṃghāṭī, I committed one pāyattika offense; each passing nights in concealment, committing duṣkṛta offenses, in the quantity mentioned above; also undergoing the saṃgha's recitation of the precepts, at nine places and three inquiries, remaining silent and mendacious, committing duṣkṛta offenses, the number of which I do not recall; also wearing and using illicit robes, committing numerous duṣkṛta offenses. Now before the Venerable I confess. May the Venerable remember me! (Said once.)' The reprimand and making of the pledge are as before. However, the procedure for confession is cumbersome and heavy, making it difficult to engender wholesome states. Fearing that it will delay and tire the saṃgha, one ought to confess the nine classes of minor offenses in another place prior to relinquishing the robes; when approaching the midst of the saṃgha, merely raising the fundamental offenses is the most crucial method.