四分律行事鈔資持記 2.2060

2.2060

《治禪病經》。脫著衣者，示卑下故。生慚愧者，示悔心也；供僧等，假事折辱，示盡誠也。經有二卷。彼云除糞八百日後，洗浴，著僧伽梨，入塔觀像；若見好相，令誦戒滿八百遍，得成清淨比丘。問：懺既清淨，那不足數？答：戒德劣故，不任僧用。問：既不足數，開懺何為？答：若不求懺，財法兩亡，僧須滅擯。由懺淨故，得入僧中，但不足數；又復能除獄報九百二十一億六十千歲地獄之苦，頓然清淨，豈非益耶。問：世中皆云小乘無懺重之文，今諸律中云何開懺？答：律開懺者，為同財法，及障來報；若望體壞，無任僧用，不復本位，猶同不懺，故云無耳；非謂不許懺也。問：依前化教理事二懺，得罪淨不？答：若修理懺，罪無不遣。若修事懺，或不違行法，或得好相，重罪得滅；如《佛名》、《方等》、《虛空藏》、《治禪病經》等，並有明文。問：若依理事，懺已，制罪滅否？答：滅否難知，須準教判，化懺心業，制懺違教，準知制罪不滅。問：得相驗淨，可足數否？答：事懺得相，乃約化經；足數作法，自是律制；兩不相涉，那得致疑。古德云：安用大教懺夷，以足小乘僧數也。欲辨化制，四句明之。初業滅制不滅，二制滅業不滅，三俱滅，四俱不滅。思之可見。問：有人言準《虛空藏經》得足數者？答：此猶不辨化制故也。問：有人準《初教經》，三十僧中懺重，得入僧數者？答：此引偽經，不足為據，如序所簡。

The Sūtra on Curing Meditation Sickness. Taking off and donning robes indicates a low status. Producing shame indicates the mind of repentance; making offerings to the Saṃgha and so forth uses external matters to subjugate oneself, indicating full sincerity. The sūtra has two fascicles. It says that after clearing away dung for eight hundred days, one bathes, puts on the saṃghāṭī, enters a stūpa, and contemplates the image; if one sees an auspicious sign, one is made to recite the precepts a full eight hundred times, whereupon one becomes a pure bhikṣu. Question: Since the deśanā makes one pure, why does one not count toward the quorum? Answer: Because one's precept virtue is inferior, one is not qualified for Saṃgha activities. Question: Since one does not count toward the quorum, what is the purpose of granting deśanā? Answer: If one does not seek deśanā, both material support and Dharma are lost, and the Saṃgha must expel him. By virtue of being purified through deśanā, one is permitted into the Saṃgha, but merely does not count toward the quorum; furthermore, it can eliminate nine hundred twenty-one billion and sixty thousand years of hellish torment as retribution in hell, bringing sudden purity—how is this not beneficial? Question: People in the world all say that in the Hīnayāna there is no text on repenting grave offenses; why then do the various vinayas now grant deśanā? Answer: The Vinaya grants deśanā so that one shares material support and Dharma and blocks future retribution; but regarding the ruin of the essence, being unfit for Saṃgha activities, and not being restored to one's original status, it is still like not having repented—hence it is said to be non-existent; it does not mean that repentance is disallowed. Question: Relying on the prior two kinds of repentance, of principle and phenomena, in the doctrine of transformation: is the offense purified or not? Answer: If one cultivates the repentance of principle, no offense is not eliminated. If one cultivates the repentance of phenomena, either by not violating the practice or by obtaining an auspicious sign, grave offenses can be extinguished; texts like the Buddha-Names Sūtra, Vaipulya Sūtra, Ākāśagarbha Sūtra, and Sūtra on Curing Meditation Sickness all contain clear statements. Question: If one repents according to principle and phenomena, is the offense against the prohibition extinguished or not? Answer: Whether it is extinguished is difficult to know; one must judge according to the teaching: the repentance of transformation is for mental karma, whereas the repentance of prohibition is for violating the teaching; by this one knows the offense against the prohibition is not extinguished. Question: When one verifies purity by obtaining a sign, can one count toward the quorum? Answer: Obtaining a sign through the repentance of phenomena is based on the sūtras of transformation; counting toward the quorum to perform karmas is itself a Vinaya prohibition; the two do not relate to each other—how could one harbor doubt? An ancient worthy said: 'How can one use the Great Teaching's repentance of pārājika to fill the quorum of the Hīnayāna Saṃgha?' If one wishes to distinguish transformation and prohibition, clarify it through four propositions: 1. karma is extinguished, prohibition is not extinguished; 2. prohibition is extinguished, karma is not extinguished; 3. both are extinguished; 4. neither is extinguished. By reflecting on this, it can be seen. Question: Some say that according to the Ākāśagarbha Sūtra one can count toward the quorum? Answer: This is because they still do not distinguish transformation and prohibition. Question: Some, relying on the First Teaching Sūtra, say that repenting a grave offense among thirty monks allows one to enter the Saṃgha count? Answer: This cites an apocryphal sūtra, which is insufficient as an authority, as screened out in the preface.