四分比丘戒本疏 2.9

2.9

Question: During the one month or five months, extra robes are also made; why [refer] exclusively to the three robes? Answer: It takes its name from the pre-eminent. Vinaya Master Nanshan says: "The subsequent three precepts all state 'when the robes are finished'; in this precept, 'robes finished' means that the material substance of the three robes has reached completion, and anything beyond them is extra (now examining the intention of keeping: if one intends to make the three robes, one may wait until they are complete; if one does not intend to make the three robes, why wait for completion?). Next, 'robes finished' means that the three robes have been formally received and maintained to completion, and there is the fault of spending a night separated [from them]. Later, 'robes finished' means that the material of the three robes is of equal substance and complete, and if one neither makes robes nor performs vikalpana, etc., it is an offence." Now, examining [this], the former [interpretation] based on the one month and five months applies in meaning throughout the three precepts, because they equally obtain the five advantages. The meaning of the five advantages is as explained below. If it is as explained by Nanshan, the three precepts are each distinct; either interpretation may be preserved. Regarding "the kaṭhina robe has been relinquished": this refers to the conclusion of the previous rains retreat, reaching the sixteenth day of the seventh month. If a donor gives any one robe among the three robes, it is received on that very day, and on that very day a ñattidutiya-kamma is performed to appoint one person, and another ñattidutiya-kamma is performed to entrust this person with the robe. That entrusted person takes this single robe, goes before the saṃgha, kneels on both knees, and presents it to the saṃgha. Those in the saṃgha who wish to receive it hold this robe with their hands, recite the formula, and receive it, sequentially down to the lowest seat until completion. From that time onward until the fifteenth day of the twelfth month, that entrusted person constantly stays within the boundary overnight to guard this single robe. This guarded robe is called in Sanskrit the kaṭhina robe, translated here as the firm-and-solid robe. Because this robe is made of firm and solid material, and causes the donor to receive a firm and solid reward, it also causes the saṃgha to generate and obtain the five advantageous, firm, and solid merits: first, extra robes without vikalpana do not incur the offence of keeping extra robes; second, leaving behind any one robe among the three robes does not incur the offence of spending a night separated [from it]; third, obtaining [permission for] parampara-bhojana; fourth, obtaining [permission for] gaṇa-bhojana; fifth, entering a village before or after a meal without needing to notify [another monk]. Furthermore, the person guarding the robe does not receive the five advantages; he firmly guards it without leaving the boundary overnight to benefit the others, hence it is called the firm-and-solid robe, and also called the merit-robe (kaṭhina). The persons receiving the advantages: within the five months, whenever there are eight kinds of conditions, encountering any single condition immediately results in the loss of the five advantages. Loss is relinquishment; thus it is said "the kaṭhina robe has been relinquished", meaning that after relinquishment, vikalpana must be performed. The third clause, "keeping an extra robe for past ten days without making a pure gift, it may be kept": keeping is permitted within the limit. If lenient, it leads to laxity; if urgent, it causes exhaustion; therefore, within ten days, vikalpana must be completed. As long as it is robe material, whether new or old, inner robe or outer robe, if it measures just one cubit six [inches] by eight inches, vikalpana must be performed. Performing this method of purification demonstrates a mind of contentment, not regarding it as one's own. The fourth clause, "if it exceeds ten days, it is a niḥsargika-prāyaścittika": this establishes the offence. According to the Vinaya text, within ten days, one receives robes day by day; on the eleventh day, all are offences. Although the subsequent nine days have not exceeded the limit, because the first day exceeded the permitted limit of keeping, it taints the nine days, all of which incur [the offence of] forfeiture. This is explained at length as in the Vinaya. Once this offence is committed, it ought to be repented. The method of repentance is briefly divided into three sections: first, clarifying the quantity and presence or absence of accumulated offences; second, distinguishing the sequence and grades of repenting offences; third, directly distinguishing the method of forfeiture, repentance, and return. First, to distinguish quantity: it may comprise up to ten offences: 1. The material substance of the extra robe, separated robe, etc., is present, liable to forfeiture and falling. 2. The extra robe, etc., has already been used and destroyed, straightforwardly repenting the offence. 3. Concealing a prāyaścittika offence incurs a duṣkṛta. 4. Through successive nights, repeatedly concealing this prāyaścittika-duṣkṛta incurs a duṣkṛta. 5. Wearing and using it incurs a duṣkṛta. 6. Concealing this [duṣkṛta] incurs a duṣkṛta. 7. Repeatedly concealing this incurs a duṣkṛta. 8. When the saṃgha recites the prātimokṣa, answering with silence at the two places and three questions incurs the duṣkṛta of false silence. 9. Concealing this incurs a duṣkṛta. 10. Repeatedly concealing this incurs a duṣkṛta. (Among these ten offences, one may have one, two, etc.; repent them according to the circumstances.) Second, clarifying the sequence and grades of repenting offences: one should first forfeit the property, and next repent the various offences. Thus the Treatise That Clarifies says: "First forfeit the item; only afterward openly declare to eliminate the offence (the above is the text of the treatise)." Current practice is entirely like this. The sequence of repentance should be divided into three stages: First, repent the duṣkṛtas of concealing and repeatedly concealing; this is based on the text of the Khandhaka on Persons. Second, regarding the root prāyaścittika offence and the duṣkṛtas of wearing and false silence, since the natures of the offences differ, in principle no single medicine can suddenly eliminate them; therefore, one must again distinguish the difference between prāyaścittika and duṣkṛta. Thus, one first repents the two duṣkṛtas of wearing and silence, and only then repents the prāyaścittika, forming three stages: The first stage repents the six grades of concealing and repeatedly concealing duṣkṛtas under the prāyaścittika, as well as under wearing and silence. The second repents the two grades of duṣkṛtas of wearing and silence. The third stage only then repents the prāyaścittika offence. Contemporary practice is entirely like this. Searching through the vinayas and treatises, repenting a duṣkṛta has two ways: first, blaming one's mind; second, facing a counterpart. Now, since the particulars of these duṣkṛtas are grave, they should all be repented facing a counterpart. Third, directly distinguishing the method of forfeiture, repentance, and return: this is divided into two sections: first, making the vow and directing the mind; second, directly distinguishing the method of forfeiture, repentance, and return. First, regarding directing the mind, as the Treatise That Clarifies says: "Whenever deśanā is mentioned, after first understanding the cause of the offence and the origin, nature, characteristics, faults, etc., one reveals it according to the Dharma before a trustworthy person, and according to the Dharma seeks to receive protective counteraction." Dingbin comments: "Deśanā translates as open display, also called declaring the offence, which is repentance. 'Cause of the offence' means arising from various afflictions such as greed. 'Origin' means that the offence is constituted due to unseasonal eating, drinking liquor, etc. 'Nature and characteristics' means this is a saṃghāvaśeṣa, this is a prāyaścittika, etc. 'Faults' means that whoever commits an offence incurs five faults: 1. able to obstruct nirvāṇa; 2. obstructing the path to nirvāṇa; 3. generating lack of faith in others; 4. increasing one's own unwholesome karma; 5. bringing about retribution in the evil destinies. 'Etc.' includes knowing the time, place, etc., of committing the offence. 'Trustworthy person' means that this person has a good mind: if one speaks of the offence to him, he will not turn around and speak of my fault to others, hence 'close'; furthermore, one entrusts that this person's precept conduct is pure, hence 'trustworthy'." Now, entering the degenerate age, spotless purity is difficult to find; therefore, traditional practitioners take someone who has not committed the same offence as the object of repentance. Now the Tripiṭaka Master says: "In the Western Regions' practice, facing someone who has not committed the same offence requires taking someone who has not committed an offence of the same category. 'Seeking to receive protective counteraction' means that one previously lost the mind of protective counteraction, and now permanently severs the continuum, which is receiving it again." Second, directly distinguishing forfeiture and repentance, etc., has four sections: 1. forfeiting the property; 2. repenting the offence; 3. returning the property; 4. the offence incurred by not returning. First, the meaning of committing the offence of an extra robe is explained; the rest may be understood by analogy. First, to clarify forfeiting the property: according to the Vinaya text, [the saṃgha] must assemble completely; forfeiting the property to them as a factional assembly is not permitted. The object one faces applies generally to the rank of the saṃgha, or two or three persons, as well as a single person—all are unobjectionable. If forfeiting to the saṃgha, it must be restricted within a formal karmic boundary. If to two or three, down to one person, it applies generally within a natural or formal karmic boundary. For now, taking the easier path, one forfeits to one person; the rest will be extensively distinguished in another place. Only the precept on begging for an alms-bowl is strictly restricted to facing the saṃgha, as will be known below. Contemporary practice is mostly on the ordination platform or within a natural boundary; the natural boundary has three types, as distinguished above. If the object one faces is senior, one should possess the proper deportment, bare the right shoulder, take off leather sandals, pay homage at his feet, kneel on both knees, hold the robe in hand (if junior, omit paying homage at his feet), and say: "Venerable One, with focused mind take heed! I, monk [so-and-so], intentionally kept a length of extra robe (for two or three lengths, etc., state accordingly; if the items are completely numerous and indistinguishable, one may say 'many'; if they can simply be known, one must state the number; if uncut fabric, one must say 'extra material'), exceeding ten days (for those tainted and offending on the subsequent nine days, these words are not needed) without making a pure gift, committing one offence of forfeiture and falling (or two, three, etc.). I now take this robe (or material) and forfeit it to the Venerable One (stated once)." Second, regarding the second repentance of offences: prāyaścittikas and duṣkṛtas differ and are divided into three stages, as distinguished before. In the first stage, first distinguish the six grades of duṣkṛtas of concealing and repeatedly concealing. Within this there are again two parts: one should first request the master of repentance to be faced (taking one who has not committed the same offence, as distinguished before), possessing the proper deportment as before, saying: "Venerable One, with focused mind take heed! I, monk [so-and-so], now request the Venerable One to be the master of repentance for duṣkṛtas; may the Venerable One act as the master of repentance for duṣkṛtas for me, out of compassion (stated once)." The master answers: "It is well." Next, repenting the offences, possessing the proper deportment, saying: "Venerable One, with focused mind take heed! I, monk [so-and-so], intentionally kept a length of extra robe, exceeding ten days without making a pure gift, committing one niḥsargika-prāyaścittika offence. Moreover, due to wearing and using the robe of forfeiture and falling, I committed duṣkṛta offences, not recalling the number (or recalling the number, stating it according to one, two, etc.). Moreover, having undergone the saṃgha's recitation of the prātimokṣa with its two places and three questions, I committed duṣkṛta offences of false silence, not recalling the number (or stating according to the number). Having committed these three stages of root offences, not disclosing each and concealing them overnight, I committed duṣkṛta offences, not recalling the number (or stating according to the number). Through successive nights, I further committed duṣkṛta offences of repeatedly concealing, not recalling the number (or stating according to the number). Among these six grades of duṣkṛta offences of concealing and repeatedly concealing, I now disclose and repent before the Venerable One, not daring to conceal them. May the Venerable One be mindful of me (stated once)." He should be told: "Blame your mind and generate revulsion." (The offender answers:) "It is well." (The Mahāsāṃghika-vinaya says 'I shall receive and maintain it on the crown of my head', which is also good.) In the second stage, repenting the two grades of duṣkṛtas of wearing and silence (there is no need to request a master of repentance again, as he was already requested before). Possessing the proper deportment, saying: "Venerable One, with focused mind take heed! I, monk [so-and-so], intentionally kept a length of extra robe, exceeding ten days without making a pure gift, committing one niḥsargika-prāyaścittika offence. Having committed this offence, wearing and using the robe (or material) of forfeiture and falling, I committed duṣkṛta offences, not recalling the number (or stating according to the number). Moreover, having undergone the saṃgha's recitation of the prātimokṣa with its two places and three questions, I committed duṣkṛta offences of false silence, not recalling the number (or stating according to the number). I now disclose and repent before the Venerable One (elaborated as before)." In the third stage, directly repenting the root prāyaścittika offence. In this, one must also first request a master of repentance (taking one who has not committed the same offence), possessing the proper deportment, saying: "Venerable One, with focused mind take heed! I, monk [so-and-so], now request the Venerable One to be the master of repentance for niḥsargika-prāyaścittika; may the Venerable One act as the master of repentance for niḥsargika-prāyaścittika for me, out of compassion (stated three times)." The master answers: "It is well." Next, directly repenting the offence. Vinaya Master Nanshan says: "One should briefly teach the Dharma." Admonishing him: "The Buddha said: 'I established the precepts for the disciples; rather die than violate them.' As the Mahāprajñāpāramitā-śāstra, fascicle fifteen, says: 'A person who breaks the precepts falsely consumes the gifts of the faithful; the bowl he holds is a vessel of molten copper, the robe he wears is a sheet of burning iron, and even due to breaking the precepts he receives the body of a hairless worm or a dung-eater.'" Merely three or five sentences according to the individual's capacity. Or if he is obtuse and dull, and though hearing severe words his mind is not moved, one need not instruct him, nor should one accept his repentance, because [the defilement] continues. Regarding the words of repentance, possessing the proper deportment, he says: "Venerable One, with focused mind take heed! I, monk [so-and-so], intentionally kept a length of extra robe, exceeding ten days without making a pure gift, committing one niḥsargika-prāyaścittika offence. This robe has already been forfeited to the Venerable One (or if forfeited to another person, one should say 'already forfeited to [so-and-so]'). This prāyaścittika I now disclose and repent before the Venerable One, not daring to conceal it. Repenting brings peace and ease; not repenting brings no peace and ease. Mindfully recalling the offence, I disclose it; knowing it, I do not conceal it. May the Venerable One be mindful of my pure body of precepts, fully endowed with the pure poṣadha (stated three times)." He should be told: "Blame your mind and generate revulsion." He answers: "It is well." Or he says: "I shall receive and maintain it on the crown of my head." Third, returning the property: both the intention and the night having intervened, on the following day it is returned, handed over directly by hand without separate formula. If returned by the saṃgha, there is the procedure of ñattidutiya-kamma; once received, vikalpana is performed, and it is again kept according to the Dharma. The words of vikalpana are recited by everyone. Fourth, regarding not returning: the Vinaya states it is a duṣkṛta (forfeiture and repentance facing two or three persons and the saṃgha are somewhat complicated and difficult, hence not recounted).