四分律刪繁補闕行事鈔 2.537

2.537

First, explaining concealment offenses in the various classes. Because of knowing awareness, one hides the wrong; if there is doubt and no knowing awareness, then it does not constitute concealment. Since the defiled mind is heavy, how could it be called inadvertence? Next, explaining preliminary actions in the various classes. As with the precept on sexual misconduct, where physical desire arises but before physical preliminary actions are set in motion; down to duṣkṛta, where a thought arises wanting to wear the three robes untidily, etc. Regardless of whether it is light or heavy, all must be done facing another person; because intentionally generating an unwholesome mind and wanting to set body and speech into motion all fall under the category of intentional action. If it is an isolated duṣkṛta, such as the hundred sekhiya rules, which do not arise subsequent to the various classes, there are extremely many such varieties; they all have both intentional and inadvertent offenses, also having two confessions as before. Question: If the preliminary heavy duṣkṛta of the first class is equal in name to the preliminary light [duṣkṛta] of the later classes, why are they equally repented through mental self-reproach or with one recitation facing another person? Answer: The names of the offenses are themselves equal, but karma arises in accordance with the mind; the heavy is repented heavily, the light is treated lightly. Because offenses of the same class are treated in one place, the determination of repentance has no gradations, as described at the beginning of the scroll. Furthermore, it is said: Offenses encompass the six categories, their names covering superior and inferior; the mind abides in deep or shallow, and the karma must be heavy or light; in principle they must be confessed separately, which is the meaning intended as proper.