四分比丘戒本疏 1.26

1.26

From here below is the second [section], listing the names and characteristics of the offences. The four precepts are four [sections], which together explain the fulfilment of conditions that constitutes an offence for all [of them]. There is a distinction in two aspects: First, the general conditions are three, as the *Vimoksasaṃgha-śāstra* says: 'If a person has already received the great bhikṣu precepts, if the Tathāgata has already laid down this precept, and if the person has not reached the state of insanity.' Second, the specific conditions are divided broadly into three gates and finely into seven gates. As for the three gates: 1. the object, 2. the mind, and 3. the bodily or vocal action. As for the fine division into seven gates, the object is of two kinds: 1. the object harmed, and 2. the object that constitutes the offence. The mind is of three kinds: 1. being directed toward the object harmed, 2. being directed toward the object that constitutes the offence, and 3. the mind that initiates the action. The bodily or vocal action is of two kinds: 1. the preparatory action, and 2. the consummate action. In accordance with each precept, distinctions should be made regarding all these gates of both general and specific conditions. First, the first precept is explained. The general conditions are evident. Among the specific conditions, there is no object harmed nor mind directed toward an object harmed, because it was not formulated with reference to harming an object. Furthermore, there need not be [a mind] directed toward the object that constitutes the offence: even if the mind is not directed [toward it], simply encountering the exact object constitutes an offence. However, there are two [ways] of committing an offence: First, committing an offence by one's own mind approaching the object, which requires only four conditions: 1. the object that constitutes the offence—the object extends to the three destinies: women and hermaphrodites each have three orifices on their bodies, men and paṇḍakas each have two orifices on their bodies, all of which are the exact objects; 2. having the mind that initiates the action, a determined mind approaching the object; 3. generating preparatory action; 4. completing the consummate action, as the vinaya text states, 'entering to the size of a hair's tip.' Second, being forced by enemies to engage with the object, which requires three conditions: 1. the object that constitutes the offence; 2. being forced by enemies to contact the object, which combines into the preparatory action; 3. experiencing pleasure, which constitutes the consummate action. The text of the precept has nine phrases: 1. 'If a monk': one who has properly received and attained the precepts is called a monk; or because it allows that [a monk] may violate this precept, it also says 'if.' 2. 'Together with the monk precepts': this indicates that he received and attained the precepts in common with the rest of the Saṃgha; if he should violate them, he then departs from this commonality. 3. 'Sharing the precepts': this indicates that he observes these precepts together with the pure assembly; if he should violate them, he departs from this sharing. 4. 'Not relinquishing the precepts': to 'return' means to relinquish, conversely indicating that if one relinquishes the precepts, there is no violation. Therefore, the vinaya text says: 'If any other person finds no joy in the celibate life, he is permitted to relinquish the precepts and return home. If he again wishes to leave household life, he should be ordained to leave household life and receive the full precepts.' Because committing a grave offence ultimately obstructs the path and definitely cannot be remedied, this allowance exists. The *Ekottarika-āgama* states: 'The monk Saṅgāma undertook the path seven times and only now has attained the path. From now on, if one wishes to relinquish the precepts, he is permitted up to seven times.' According to the *Daśabhāṇavāra-vinaya*, if a bhikṣuṇī relinquishes the precepts, she may only leave household life [again] if her faculty transforms into that of a man. This clarifies that a bhikṣuṇī is not permitted to relinquish the precepts and receive them again, because it is considered vile. 5. 'Weak in precepts and not admitting it': this is also an alternative expression for not relinquishing [them]. The preceding phrase is meant to show that although one deeply delights in the path, one may be coerced by defilements and commit wrongdoing while holding the precepts; this phrase is meant to show that although the mind for holding the precepts is weak, the precepts still exist, and if one should violate them, it is also a stage of violation; hence it is stated again. The procedure for relinquishing the precepts is detailed in the vinayas and treatises, and cannot be described at length. The above five phrases should be present in all the following precepts; being established in the first, they apply to the rest, so they will not be stated again later. 6. 'Engages in unchaste conduct': 'chaste' means nirvāṇa, and 'conduct' can advance toward it. Now, violating this precept entails an excessively grave fault of saṃsāra, the ultimate source of all suffering, which specifically contradicts nirvāṇa; therefore, it is specifically designated by name. 7. 'Even with an animal': the object extends to the three destinies, without distinguishing between dead or alive; hence it says 'even.' 8. 'This monk is defeated': this concludes it with the grave designation. In the vinaya, it is compared to severing a person's head, which cannot be restored. A monk is also like this: one who violates this rule no longer remains a monk; hence it is called pārājika. 9. 'And not in communion': this shows the procedure for expulsion from the Saṃgha. In the vinaya, it provisionally refers to non-communion in the two dharmas of karmavācanā and recitation of the prātimokṣa; in reality, it also means not living together in regards to material requisites, rooms, and monasteries. Examining the meaning of this teaching: the Buddha originally gathered the assembly so that in the short term they might attain [rebirth as] humans and devas, and in the long term attain nirvāṇa. Now that both are obstructed and he must fall into the evil destinies, he must be permanently expelled.