梵網經菩薩戒本疏 3.9

3.9

Sixth, regarding severity: it is briefly elucidated through six [categories]: 1. According to the object; 2. According to the mind; 3. Combined analysis; 4. According to frequency; 5. According to making an approach; 6. According to harm; 7. Types. First, the objects of offense are ten: 1. An undecayed corpse; 2. Engaging in intercourse with a ghost; 3. Animals; 4. Humans; 5. Relatives; 6. Daughters, sisters, and the like; 7. Householders of the two assemblies observing the five or eight precepts and the like; 8. Monastics of the two assemblies possessing the full precepts and the like; 9. Parents; 10. Noble ones, such as violating an arhatī and the like. These progress from lighter to heavier, as can be understood. Second, according to the mind, there are also ten kinds: 1. Having predominant greed, meaning greed is fierce and flourishing, without shame before parents and others; 2. Middling greed: although possessing shame, longing and attachment are extremely deep; 3. Lesser greed: possessing shame, and longing and attachment are not deep. Their severity is understandable. 4. According to hatred, meaning committing sexual misconduct out of hatred for that person; 5. According to ignorance, meaning deliberately committing it thinking, as some say, that desire does not obstruct the Path; 6. Possessing greed and hatred, meaning hatred is the preparatory means and greed is the culmination; 7. Possessing greed and ignorance, meaning ignorance is the preparatory means and greed is the culmination; 8. Hatred and ignorance are the preparatory means, and greed is the culmination. The above five categories progress from lighter to heavier, as can be understood. 9. Indeterminate state as preparatory means, and ignorance and greed as culmination; 10. Wholesome mind as preparatory means, and benevolence and greed as culmination. These also progress from heavier to lighter, as can be understood. Third, the combined analysis has ten kinds: 1. A heavy mind toward a previously mentioned heavy object; 2. A middling mind toward a heavy object; 3. A light mind toward a heavy object; 4. A heavy mind toward a middling object; 5. A middling mind toward a middling object; 6. A light mind toward a middling object; 7. A heavy mind toward a light object; 8. A middling mind toward a light object; 9. A light mind toward a light object; 10. A wholesome mind toward a middling or lower object. All have their degrees of severity, which can be understood in accordance with the facts. Fourth, according to frequency, there are five kinds: 1. Transgressing once and giving rise to dread, immediately repenting and abstaining forever; 2. Transgressing repeatedly, but afterwards repenting and abstaining; 3. Transgressing repeatedly, with repenting and transgressing continuing uninterrupted; 4. Having transgressed, continuing unceasingly throughout one's life without reforming; 5. Viewing transgression as beneficial, having no intention to uphold the precepts and no intention to repent, clinging to the transgression as right throughout one's entire life. These progress from lighter to heavier, as can be understood. Fifth, according to making an approach, there are three kinds: 1. Utterly secret and stealthy; 2. Slightly avoiding people; 3. Openly committing it. These progress from lighter to heavier. Sixth, according to harm, there are five kinds: 1. Such as the fire of desire burning a shrine to the devas and the like; 2. Destroying one's own and others' celibacy (brahmacarya) and the like; 3. The evil deed being made public, causing many to slander; 4. Evil reputation spreading, ruining the faith of others; 5. Not ruining the faith of others. These progress from heavier to lighter, as can be understood. Seventh, according to types: categories such as touching, emission, coarse language, and acting as a matchmaker should none of them be transgressed. The thirty-first fascicle of the Nirvāṇa Sūtra says: 'If there is a bodhisattva who claims that his precepts are pure, but although he does not unite with women, when seeing a woman he engages in teasing speech, joking, and laughing, such a bodhisattva accomplishes the dharmas of desire, destroys the pure precepts, defiles celibacy, and renders the precepts mixed and corrupt; he cannot be called one fully endowed with pure precepts.'