四分戒本疏卷第一．第二．第三 3.2

3.2

"Venerable sirs, these ninety prāyaścittika dharmas come forth in the half-monthly recitation of the Prātimokṣa Sūtra." This explains the third category [of offenses]. First, the protocol of recitation is indicated; next, the root precepts are set forth; and finally, purity is inquired into. This is the introductory text. First, it is analyzed in general through seven gateways, and afterward explained specifically according to the text. As for the general analysis: first, distinguishing bodily and vocal [karma]; second, the two karmas of self and other; third, discerning proscriptive versus intrinsically evil [offenses]; fourth, concerning observance and violation; fifth, according to differences in transgressing prohibitions; sixth, commonalities and differences between the two assemblies [monks and nuns]; seventh, concerning spontaneous [commission] among lower assemblies. First, regarding bodily and vocal, there are three categories: 1. Twenty precepts where the offense is accomplished by vocal karma. 2. Thirty-one precepts where the offense is accomplished by bodily karma. 3. Thirty-nine precepts where bodily and vocal [actions] combine to commit the offense. The twenty vocal ones are: lying, reviling, divisive speech, reciting together, speaking coarse words, speaking of having attained the path in reality, expounding Dharma exceeding five or six [sentences], complaining and scolding, instructing without authorization, mocking instruction, ten days, evening, frightening, doubting, stinginess, generating disputes, speaking desires, not hindering, refusing admonition, urging study, disparaging the Vinaya, participating in a karmavācanā and regretting, regretting after giving consent, groundless slander, and so forth. As for the thirty-one bodily karma precepts: two nights, forcefully spreading a mat, shedding and wearing, covering, making robes for a nun, sitting with a nun, receiving beyond [limit], separate assembly, three bowls, ten [days], non-proper time, leftover food, remaining overnight, not receiving, giving food to non-Buddhists, medicines, invitations, three [monks], sitting before [an elder], two [monks going to an] army camp, ten [days], such as non-proper time eating where each swallow is an offense—is this not collectively named bodily karma? Since this one is so, the rest can be known by analogy. Third: army camp, drinking alcohol, playing in water, excessive bathing, striking, wandering, having natural color, three robes, two [kinds of] following, beating, wrestling, barging into a room, one [night], and so forth. As for the thirty-nine combining bodily and vocal to commit an offense, they are divided into three: First, there are two precepts where the primary karma of body and voice combines with the body to violate: namely, the two [precepts on] mats in the open and hidden places. If one spreads it oneself, it is bodily action; if one instructs another to spread it, it is vocal action. When leaving, if one does not retrieve it oneself, it is primary bodily action; if one does not instruct another to retrieve it, it is primary vocal action; when passing beyond the boundary of the gate, an offense is incurred. Is this not an offense combining with the body? Second, there are seven precepts where the primary action of speech combines with the body to commit an offense: namely, concealing a coarse offense—examined in the treatises, it is an offense of body and mind; seeing and hearing constitute offenses of commission. These are collectively called bodily karma, yet they do not immediately constitute an offense: if confessed, there is no fault; because through speech one does not openly confess, and the mind conceals it overnight, an offense is incurred. This is called relying on primary vocal action to combine with the body to commit an offense. There are six other precepts that all possess vocal procedures: originally they are without fault, but because speech ceases [to follow the procedure], the body performing the prior act incurs the offense. Namely: all being invited, eating when satisfied, two [precepts on] entering a village, wearing [robes] without authorization, and not giving consent. These are relying on primary vocal action to combine with the body to commit an offense. Third, there are thirty precepts where vocal action combines with the body to commit an offense. Internally there are four divisions: 1. There are nineteen precepts where one's own vocal action relies on another's body. Therein, if discussed as personal performance, it is an offense only of body and mind; here it is spoken of provisionally from the perspective of instructing another. For instance, instructing to damage the ground: though the words are clear, a prāyaścittika is not yet incurred; it requires relying on the other person's bodily action of damaging the ground for the instructor to commit the offense. This is called one's own vocal action relying on another's body to commit an offense. The rest are all analogous: instructing another to destroy living beings, dig the ground, pull another out of a room, use water with insects, kindle a fire without cause, hide another's robe and bowl, kill animals, expel another from a village, drink water with insects, send an envoy carrying one's own robe to give to a nun, grasp precious things, high beds, and below, the seventh precept—these precepts are of this kind. 2. There are four precepts where one's own body relies on another's speech: namely, praising food, receiving ordination under age, not restraining the ears to listen, and eavesdropping in private. These are such as the precept against a nun praising food: if the nun does not praise it and one merely eats directly, originally there is no offense; it relies on the nun's vocal praise of the food for the offense to be accomplished. In receiving ordination under age, the upādhyāya incurs a prāyaścittika upon the completion of the karmavācanā. The rest can be understood accordingly. 3. There are five precepts where one's own body and speech rely on another's body: such as the four time-periods, and soliciting fine food. 4. There are two precepts where one's own body and speech rely on another's speech: relying on contrary speech to cause annoyance, where the two karmas of body and speech rely on the Saṅgha making a proclamation (jñapti) and moreover requiring calling and questioning; thus relying on another's speech. Not accepting private admonition: the acts performed extend to the seven categories; are they not bodily and vocal? It must rely on another's admonition for an offense to be incurred. Second, regarding the two karmas of doing oneself and instructing another: The single precept on urging satisfaction is solely instructing another's karma; the single precept on eating when satisfied is solely one's own karma; the two karmas of self and other are divided into two precepts. There are twenty-one precepts where instructing another shares the offense, yet the distinction between self and other is not separately established. Knowing this principle, they are divided into four: 1. Solely instructing another: namely, urging satisfaction. 2. Eleven precepts where self and other both commit the offense: namely, digging the ground, destroying living beings, pulling [someone] out, two [precepts on] insect-containing water, frightening, kindling a fire, hiding robes and bowls, killing animals, groundless slander, and grasping precious things. Among these, digging, destroying, and grasping precious things—these three are greatly protective of the Buddha's Dharma; as for the rest, because the object as a whole is grave, merely instructing another results in identical offenses for all. 3. Ten precepts where instructing another is either the same or not the same: namely, the two [precepts on] mats in the open and hidden places, giving robes to a nun, high beds, and the seven below that instruct another to make—these bring benefit to oneself, hence the offense is identical; if one simply instructs another without benefit to oneself, one merely incurs a minor offense. 4. Among the remaining sixty-eight, sixty-seven precepts are grave for oneself and minor for instructing; the single precept on eating when satisfied is solely one's own action. Third, distinguishing proscriptions from intrinsic evils: thirty are intrinsic evils, and the rest are all minor proscriptive offenses. The thirty are: lying, reviling, divisive speech, coarse [words], contrary [speech], complaining, forcefully [spreading a mat], pulling out, using [insect water], mocking, expelling, [resisting] admonition, frightening, killing, drinking [alcohol], doubting, concealing, raising [disputes], speaking [desires], following [a suspended monk], refusing, disparaging, participating [in a karmavācanā], regretting [consent], eavesdropping, striking, wrestling, and slandering. These are intrinsically evil; the rest are all proscriptive faults. Fourth, regarding observance and violation: there are thirteen precepts that possess both observance and violation: namely, five pairs and three single items. For instance, obtaining a karmavācanā: one pair of speaking coarse words and instructing nuns; receiving the robe of merits (kaṭhina) also has a pair that is not an offense; [receiving food in] separate houses and entering a village; performing the ritual of remaining food allows eating without being satisfied; urging satisfaction, seven days, and lifelong oral procedures of reception make it no offense; leftover food, not receiving, and pure donation (kappiya); asking the owner avoids the fault of unauthorized action; confessing coarse [offenses], and giving consent in Saṅgha affairs. These again are three single items, combining into thirteen precepts. Because the Sage permitted performing their oral procedures, if one accords with the Sage's teaching and completes the oral procedure, performing these thirteen incurs no offense, which is called observance through performance. Observance through cessation is not performing the procedure, yet bodily performing the deed incurs a transgression, called an offense of omission; from the perspective of performing the deed, it is also called an offense of commission. In these two kinds of offenses of cessation and performance, the essence of the karmic volition is one, but the names are different. If one ceases the procedure and ceases the deed, it is called observance through cessation; the names and essences of observance through performance and observance through cessation are each distinct. Alternatively, performing the procedure and performing the deed, viewed from the perspective of performing the procedure, is indeed observance through performance; because of performing the procedure, even if one performs the aforementioned deed, there is no offense of commission, turning back the offense of commission—is this not observance through cessation? This is also identical in essence but different in name. Among the remaining seventy-seven single observances and violations, not restraining the ears is one case of observance through performance being an offense of omission; the rest are observance through cessation being offenses of commission. As in the explanation: not restraining the ears is solely observance through performance being an offense of omission; thirteen are partially observance through performance being an offense of omission; the remaining seventy-seven and parts of the thirteen, generally discussed, make eighty-nine cases of observance through cessation being offenses of commission. The specific classes of violation have already been analyzed above. Fifth, differences in transgressing prohibitions: contrary speech, speaking desires, and the two following [monks] transgress the Saṅgha's regulations; the rest transgress the Buddha's regulations. Generally speaking, all are the Buddha's regulations; however, all karmavācanās must be conducted by the Saṅgha, and if this karmavācanā procedure is not carried out, doing so transgresses nothing; therefore it is said that transgressing the Saṅgha's regulations incurs an offense. Sixth, commonalities and differences between the two assemblies: there are three kinds of differences: 1. Three precepts differ in presence or absence: namely, instructing without authorization, evening, and mocking instruction of the precept preceptor; the bhikṣus have them while the bhikṣuṇīs do not, as is known. 2. Thirteen precepts differ in gravity: namely, three on food, five on robes, one on sitting, three on walking, and needle cases of bone and horn; for the bhikṣus they are heavy, while for the bhikṣuṇī assembly they are all light. This is mostly because they occur frequently among bhikṣus, hence they are heavy; they are rare among bhikṣuṇīs, hence light. Namely: praising food, urging satisfaction, soliciting fine [food], three [precepts on] giving robes to a nun, and making [robes] beyond measurement are the five on robes. 3. Five precepts have identical offenses but different conditions: namely, all being invited and eating when satisfied have identical offenses but different conditions of exemption; or they may differ in division and combination. Giving food to non-Buddhists is an offense: although identical in giving, the conditions differ. Ordination under age has identical conditions without exceeding the measure. Bathing robes incurring offenses have identical conditions or different conditions; or their names may differ. These all incur prāyaścittika offenses, termed identical offenses with differing conditions. Below, the bhikṣuṇī Vinaya states: the meaning of different special prohibitions will be explained in the text. As for the rest, because they are identical, in the bhikṣuṇī section the Prātimokṣa is simply listed. As for detailed analysis in this category: such as concealing [offenses] being broader for monks and narrower for nuns, or having bounded spheres; inverted according to the meaning there are differences. Such as divisive speech, reviling, two nights, exceeding five or six words, etc., which can be understood by stating them in reverse. Seventh, regarding spontaneous [commission]: in the previous four categories of self and other, among the twenty-one precepts of instructing another in the second and third categories, excluding the two [precepts on] mats in the open and hidden places, the remaining nineteen precepts admit of spontaneous commission; the rest cannot yet be known. Below, they are explained individually according to the text.