四分律行事鈔資持記 2.5

2.5

篇聚者，攝犯之大科，據斷之綱格；辨業輕重，定報淺深。篇即章品之名，謂罪分局段；聚是攢集之號，謂犯有條流。篇出《僧祇》，聚出本律；名殊義一，故此雙標。疏引古解，具三均者名篇，一名均（五篇當局，同一名故，均即等也。），二體均（犯懺同故），三究竟均（不為諸，篇方便。）；不具號聚，如蘭吉之類；但有名均，體則不均（蘭分三懺，吉分兩悔。），究竟不均（蘭局初二從生，吉通諸篇方便。）。今師不爾，篇聚名通，不必偏對，唯約五七，以分均雜；故疏云：縱使聚從五位，義具三均；篇名在七，本因雜攝是也。問：若約戒本，自有八篇；今分五七，如何相對？答：今言篇聚，不局戒本；但是立名，統收眾罪。若以五數，以對戒本；三十九十，合之為一；不定滅諍，總歸吉羅。然本立名，不逐文相；但使律儀所制，境遍塵沙，因果重輕，統歸五七；但五收根本，七雜本因，以為異耳。問：吉羅一聚，三均義闕，那入五中？答：誠如來難，故下文中，均雜往分，但據前四；今準《戒疏》，且約戒本百戒為言。題中，篇聚言通，貫下名報；名報語別，即後二門。名謂教所制刑，報謂因所感果；尋名則識教，觀果則知因；此章之來，於是見矣。（有本作來報，傳之誤矣。）

Categories and classes are the grand divisions that encompass offenses, the guidelines on which judgments are based; they distinguish the weight of karma and determine the depth of retribution. "Category" (piān) is the designation for a chapter or section, meaning that offenses are categorized into distinct sections; "class" (jù) is the title for an aggregation, meaning that offenses have specific branches. "Category" comes from the Mahāsāṃghika, while "class" comes from our own Vinaya; the names differ but the meaning is one, which is why both are headlined here. The Commentary quotes an ancient explanation: that which possesses the three uniformities is called a "category": first, uniformity of name (within their respective categories, they share one name; uniformity means equality); second, uniformity of nature (because the offense and repentance are the same); third, uniformity of culmination (not serving as the preparatory stages for other categories). Those that do not possess them are called "classes", such as the thullaccaya and duṣkṛta; they only have uniformity of name, while their nature is not uniform (thullaccaya is divided into three kinds of repentance, duṣkṛta is divided into two kinds of deśanā), and their culmination is not uniform (thullaccaya is restricted to arising from the first two, while duṣkṛta extends to the preparatory stages of all categories). Our master does not take this view; the names "category" and "class" are general and do not necessarily correspond exclusively; they are distinguished as uniform or mixed solely based on the five and seven [classes]. Hence the Commentary says: "Even though a class follows the five positions, its meaning possesses the three uniformities; while the name 'category' resides in the seven, because it originally gathers the mixed." Question: If based on the Prātimokṣa, there are naturally eight categories; now that they are divided into five and seven, how do they correspond? Answer: What is now called categories and classes is not confined to the Prātimokṣa; it is merely an established designation that collectively gathers all offenses. If the number five is used to correspond to the Prātimokṣa, the thirty and the ninety are combined into one, and the indefinite and the settling of disputes are subsumed under duṣkṛta. However, the original establishment of names does not follow textual forms; as long as what is prohibited by the vinaya rules pervades environments numerous as dust and sand, their causes, effects, gravity, and lightness are collectively subsumed under the five or the seven. The only difference is that the five gather the fundamental offenses, while the seven mix the fundamental causes. Question: Since the single class of duṣkṛta lacks the meaning of the three uniformities, how can it enter into the five? Answer: It is truly as your objection states; therefore in the text below, the distinction between uniform and mixed is based only on the first four. Now, in accordance with the Precept Commentary, we provisionally speak in terms of the one hundred precepts of the Prātimokṣa. In the title, the terms "categories and classes" are general, running through the "names and retributions" below; "names and retributions" are specific terms, which are the subsequent two headings. "Name" refers to the penalty instituted by the teaching; "retribution" refers to the fruit brought about by the cause. By examining the name, one understands the teaching; by observing the fruit, one knows the cause. The origin of this chapter can be seen from this. (Some editions have "future retribution", which is an error in transmission.)