毘尼心 1.22

1.22

破僧有五過失　一自害。二為智者所呵。三有惡名流布。四臨終生悔恨。五墮惡道　七犯聚者　一波羅夷罪（如斷人頭。不可還活。犯此戒者永斷聖種。一形之中不清淨也）二僧殘罪（如殘病人。障於布薩。行摩那埵罪可得滅）三偷蘭遮罪（此方名麤惡。此罪有四品。一五逆偷蘭遮滅擯。二波羅夷邊方便偷蘭遮。當於八僧中大眾悔罪。三僧殘邊方便偷蘭遮。當於四人僧小眾悔。四獨頭偷蘭遮對三人悔也）四波逸提罪（三十尼薩耆捨墮。已悔餘波逸提。對一人清淨僧三說懺）五提舍尼罪（對一清淨僧一說懺悔也）六突吉羅罪（此方名惡作。今但取身作越威儀事。故心作者對手一說也）七惡說罪（與突吉羅一等但取口說越威儀事。故心作者對手一說）此突吉羅及惡說羅。若失意犯者聽責心悔。但自心念口言剋心愧情誓不復作罪即得滅　下坐向上坐懺有五法　一偏露有肩。二脫草履。三札足。四有膝著地。五合掌說所犯事　大德一心念。我比丘某甲。故犯某罪不憶數。今向大德發露懺悔。不敢覆藏。懺悔則安樂。不懺悔不安樂。憶念犯發露。知而不覆藏。大德憶我清淨戒身。具足清淨布薩（如是三說）上座應語言。自責汝心生厭離（答言爾也）上座懺向下坐有四法　一偏露右肩。二脫革屣。三右膝著地。四合掌說所犯。長老一心念。懺文如上說。下坐應語言。大德應改悔生厭離（答言爾也）有三種人犯　一若僧犯二若眾多人犯。三若一人犯　有三種懺悔。若僧。若眾多人。若一人　為他作懺悔主應具五法　一善知犯。二善知懺悔法。三善知懺悔清淨。四善知作白。五善知作羯磨。具此五德乃受他懺悔能除人罪　四重　一犯婬（若人男女。若鬼神鬼男女。若畜生男女大小便道及口中。他犯已亦重。已犯他亦重。如毛頭入成重罪也）二犯盜（若劫若偷若公官強奪。若燒若理若懷色。若自作若教人作。但使損他五錢物離本處得重罪）三犯殺人（人者從初入胎中。乃至命未斷。若自殺若教人殺。隨他何方便　但合彼死死則犯）四犯妄稱得過人法（實是凡夫詐言得聖。或言我得禪定。我有天眼他心智。從四念處法以上三十七道品四聖果三明六通等。向他說犯重）尼八重（初四重如上說）五犯摩觸罪（要是男若童子有欲意。以去不問親踈。不簡道俗。彼此皆露身相觸。腋以下膝已上已往犯他亦犯。他來爾已亦犯。要有欲心受觸　樂觸著便犯也）六犯八事罪（八者一共有欲心男子捉手。二捉衣。三共入屏處。四共屏處立。五共屏處語。六共行。七共身相倚。八共期。此八事中犯無次弟。隨犯七事不職悔。若滿八事便犯重也）七犯覆藏他重罪（若見大戒尼犯波羅夷。應向一大尼發露。若故隱覆與惡同情過夜至明旦便犯。若畏他殺或致破僧來說不犯）八犯隨舉罪（若有惡比丘。為大僧作三舉羯磨。治罸其人未懺悔。僧未為其解羯磨。此比丘尼遣順供給黨惡成朋信受乖法。尼僧設諫苟執不捨。尼僧為作羯磨。三諫不捨便犯也）六重誡叉摩那尼學六法　一不婬（若已婬不得進大戒。若與深污心男子身相觸缺戒。應更與戒）二不盜（若偷人五錢物已上不得進大戒。若取四錢已下缺戒。應更與戒）三不殺（若方便斷人命不得進大。若故殺畜生蟲蟻蚤虱缺戒。應更與戒）四不妄語（若詐聖誑他不得進大戒。若汎妄語缺戒。應更與戒）五不飲酒（若無重病貪味而飲一渧入唯缺戒。應教懺更與戒）六不非時食（若過中破齋缺戒應教懺悔更與戒）比丘比丘尼護持禁戒寧死莫犯。如其犯者不如本不出家也。自毀壞道法。污辱師僧。穢亂三寶。欺負四恩。不消信施益罪多也。若無心在道苟欲為惡者。乃可捨戒。不可倚傍佛法而違犯也。若欲捨戒。當向大戒比丘𧿟跪合掌言。大德一心念。我比丘某甲。今捨大戒還作白衣。願大德憶。我是白衣（如是三說）若欲留五戒者當言。還作優婆塞。若欲留十戒者當言。還作沙彌。願大德憶。我是沙彌也。昔從僧受得戒。今應汝法還僧。僧即證知。若布薩羯磨簡棄於外不得。仍在眾內共法事也。以此而推不容對餘人捨。若尼還對比丘尼捨　五逆　一殺父。二殺母。三殺阿羅漢。四破和合僧。五惡心出佛身血　十惡業　一殺。二盜。三婬。四妄語。五綺語。六兩舌。七惡口。八貪。九瞋。十邪見。前三身業犯。中四口業犯。後三意業犯　十三難　一犯邊罪（此人曾受大戒犯波羅夷。若為僧作滅儐。若自罷道後還願受大戒者亦為難儐。在眾外故曰邊罪也）二污淨行尼（若是尼污淨行比丘。所言淨行者從出家大戒已來不曾犯婬名為淨行人也。若白衣時犯此淨行人名為難）三賊心受戒（此人無師盜剃頭被袈沙。不受戒而共他布薩。若作羯磨。偷竊佛法名為賊心受戒。若是沙彌六法。尼亦得盜聽說戒羯磨。作同事亦犯）四破內外道（此人先是外道來入佛法受大戒已不捨戒。被袈裟還作外道。耶見心重自然失戒。後更欲於佛法中受大戒者不復發戒也）五黃門（有五種黃門。一生黃門。二形殘黃門。三姤黃門。四變黃門。五半月黃門此五種人性多煩惱闕於持戒。煩惱障重不發大戒名為難）六殺父（白衣殺時所生父違恩逆理為難）七殺母（白衣時殺母違恩處深不得受大戒）八殺阿羅漢（白衣時殺得道人死時顏色不變）九破和合僧（以五邪之法戒亂群情。化誘內凡學人別作布薩羯磨。令如法之眾不得和合　斷其會聖之行　知而故作名為難）十惡心出佛身血（此人欲殺佛。而佛不可殺。但得重逆罪。而合末世或有心燒破佛圖精舍形像舍利。若見瑞相即是出佛身血亦得逆罪）十一人非（若鬼若神若天若魔變作人刑欲受大戒。實是非人名為難）十二畜生（若龍蛇若鹿若狐變作人形。不得受大戒）十三二根（此人亦有男根亦有女根。於僧尼二眾皆妨無置處）此十三難前五煩惱障重。中五業障重。後三報障重。一形之中不可改易。若未受戒不得受。若已受戒不得戒。不應向禮。應滅儐。科判三障。出摩夷中。亦有論文。前四及五逆。此九業障攝。黃門一種煩惱障攝。後三報障攝。文意不同。任情取捨。

Schism in the Saṃgha has five faults: first, harming oneself; second, being rebuked by the wise; third, spreading an evil reputation; fourth, giving rise to remorse when facing death; fifth, falling into the evil destinies. The seven classes of offenses: First, pārājika offenses (like cutting off a person's head, which cannot be revived; one who commits this precept permanently severs the noble lineage, and within this single lifetime remains impure). Second, saṃghāvaśeṣa offenses (like a person with a lingering illness, it obstructs the poṣadha; by practicing mānatva the offense can be eradicated). Third, thullaccaya offenses (in this land called "gross and evil"; this offense has four grades: first, the thullaccaya of the five heinous deeds entails expulsion; second, a thullaccaya preparatory to a pārājika should be repented within the great saṃgha of eight monks; third, a thullaccaya preparatory to a saṃghāvaśeṣa should be repented within a small saṃgha of four monks; fourth, an independent thullaccaya is repented before three monks). Fourth, pāyattika offenses (the thirty niḥsargika-pāyattika forfeiture-falls; having repented, the remaining pāyattikas are confessed by reciting three times before one pure monk). Fifth, pratideśanīya offenses (confessed by reciting once before one pure monk). Sixth, duṣkṛta offenses (in this land called "bad action"; now taking only bodily actions that violate decorum, done intentionally, confessed once before a counterpart). Seventh, durbhāṣita offenses (of the same rank as duṣkṛta, but taking only verbal speech that violates decorum; done intentionally, confessed once before a counterpart). For these duṣkṛta and durbhāṣita, if committed heedlessly, it is permitted to repent by self-reproach: merely contemplating in one's mind and saying with the mouth, subduing the mind with feelings of shame and vowing never to do it again, the offense is thereupon eradicated. A junior monk repenting before a senior monk has five rules: first, baring the right shoulder; second, removing grass sandals; third, arranging the feet; fourth, placing the right knee on the ground; fifth, joining the palms and speaking of the committed matter: "May the Venerable One single-mindedly pay heed. I, the bhikṣu so-and-so, intentionally committed such-and-such an offense, not remembering the number of times. Now I reveal and repent before the Venerable One, not daring to conceal it. Repenting brings peace and happiness; not repenting brings no peace and happiness. Remembering the offense and revealing it, knowing it without concealing it. May the Venerable One remember my pure body of precepts, complete with the pure poṣadha." (Speak thus three times.) The senior monk should reply: "Reproach your own mind and give rise to revulsion." (Respond saying: "Yes.") A senior monk repenting to a junior monk has four rules: first, baring the right shoulder; second, removing leather sandals; third, placing the right knee on the ground; fourth, joining the palms and speaking of what was committed: "May the elder single-mindedly pay heed." The repentance text is as stated above. The junior monk should reply: "May the Venerable One reform, repent, and give rise to revulsion." (Respond saying: "Yes.") There are three kinds of persons who commit [offenses]: first, if the Saṃgha commits them; second, if many persons commit them; third, if one person commits them. There are three kinds of repentance: if by the Saṃgha, if by many persons, or if by one person. To act as the repentance master for another, one should possess five qualities: first, knowing well the offenses; second, knowing well the method of repentance; third, knowing well the purity of repentance; fourth, knowing well how to make the jñapti; fifth, knowing well how to perform the karman. Possessing these five virtues, one can then receive another's repentance and be able to eliminate the person's offense. The four grave [offenses]: First, committing sexual misconduct (whether human male or female, ghost or deity male or female, or animal male or female, in the urinary or excrement passages or in the mouth; another committing it on oneself is also grave, and oneself committing it on another is also grave; entering even as much as the tip of a hair constitutes a grave offense). Second, committing theft (whether by robbery, stealing, or official extortion; whether burning, burying, or concealing; whether doing it oneself or instructing someone to do it; so long as it causes the loss of another's property worth five coins by moving it from its original place, it constitutes a grave offense). Third, committing homicide (a human being from the initial entry into the womb up until life is not yet ended; whether killing oneself or instructing someone to kill, according to whatever expedient means, so long as it causes their death, once they die it constitutes an offense). Fourth, committing the offense of falsely claiming to possess superhuman qualities (actually being an ordinary person and falsely claiming to have attained sagehood; or saying, "I have attained meditative absorption; I possess the divine eye and knowledge of others' minds"; from the dharmas of the four foundations of mindfulness upwards through the thirty-seven factors of awakening, the four noble fruits, the three knowledges, and the six supernormal powers, etc., speaking of these to others constitutes a grave offense). The eight grave [offenses] of nuns (the first four grave offenses are as stated above): Fifth, committing the offense of bodily contact (it must be a man or boy with lustful intent; going forward without inquiring whether kin or stranger, without distinguishing monastic or lay, both baring their bodies and touching each other; below the armpits and above the knees, oneself going forward to touch the other is an offense, and the other coming thus to touch oneself is also an offense; it must be with a lustful mind that one receives the touch; taking pleasure in contact and adhesion constitutes an offense). Sixth, committing the offense of the eight matters (the eight are: 1. holding hands with a man with lustful intent; 2. holding garments; 3. entering a secluded place together; 4. standing in a secluded place together; 5. speaking in a secluded place together; 6. walking together; 7. leaning bodies against each other; 8. making an appointment together. Among these eight matters, committing them has no fixed order; committing any seven matters without repenting does not yet incur the grave offense, but if all eight matters are fulfilled, it constitutes a grave offense). Seventh, committing the offense of concealing another's grave offense (if seeing a fully ordained nun commit a pārājika, one should reveal it to a senior nun; if intentionally concealing it out of sympathy with the evil, once the night passes to the next morning, an offense is committed; if fearing that the other will kill or that it will cause a schism in the Saṃgha, then coming to speak of it does not constitute an offense). Eighth, committing the offense of following a suspended [monk] (if there is an evil bhikṣu against whom the great Saṃgha has performed the three-suspension karman to penalize him, and that person has not yet repented and the Saṃgha has not yet released the karman for him, if this bhikṣuṇī accommodates, supplies, colludes with the evil person, forms an alliance, and faithfully receives deviant teachings, and though the bhikṣuṇī-saṃgha gives admonition, she stubbornly clings and does not relinquish it, and the bhikṣuṇī-saṃgha performs a karman for her, after three admonitions if she does not relinquish it, it constitutes an offense). The six grave rules: a śikṣamāṇā trains in the six rules: First, not committing sexual intercourse (if she has committed intercourse, she cannot advance to full ordination; if her body makes contact with a man whose mind is deeply defiled, the precept is damaged, and the precepts should be given to her again). Second, not stealing (if stealing another's property worth five coins or more, she cannot advance to full ordination; if taking four coins or less, the precept is damaged, and the precepts should be given to her again). Third, not killing (if through expedient means severing a human life, she cannot advance to full [ordination]; if intentionally killing animals, insects, ants, fleas, or lice, the precept is damaged, and the precepts should be given to her again). Fourth, not lying (if falsely claiming sagehood to deceive others, she cannot advance to full ordination; if speaking ordinary lies, the precept is damaged, and the precepts should be given to her again). Fifth, not drinking liquor (if without severe illness, out of craving for flavor, drinking even a single drop into the mouth, the precept is damaged; she should be instructed to repent and the precepts given to her again). Sixth, not eating at improper times (if breaking the fast past noon, the precept is damaged; she should be instructed to repent and the precepts given to her again). Bhikṣus and bhikṣuṇīs should guard and uphold the prohibitive precepts, preferring death to violating them. If one violates them, it is not as good as originally not having gone forth. It ruins the teachings of the Path, defiles the master and the Saṃgha, pollutes the Three Jewels, fails to repay the four debts of gratitude, cannot digest offerings of faith, and increases numerous offenses. If one has no mind for the Path and merely wishes to do evil, one may then relinquish the precepts; one must not rely on the Buddha's Dharma while transgressing. If one wishes to relinquish the precepts, one should kneel on both knees before a fully ordained bhikṣu, join the palms, and say: "May the Venerable One single-mindedly pay heed. I, the bhikṣu so-and-so, now relinquish the full precepts and return to being a white-robed layman. May the Venerable One remember that I am a white-robed layman." (Speak thus three times.) If one wishes to retain the five precepts, one should say: "Return to being an upāsaka." If one wishes to retain the ten precepts, one should say: "Return to being a śrāmaṇera. May the Venerable One remember that I am a śrāmaṇera." Formerly receiving the precepts from the Saṃgha, now according to your Dharma returning them to the Saṃgha, the Saṃgha then bears witness and knows it. If during poṣadha and karman one is excluded and rejected outside, it is not permitted to remain within the community to share in Dharma matters. Deducing from this, it is not permitted to relinquish them before other persons. If a nun, she must likewise relinquish them before a bhikṣuṇī. The five heinous deeds: first, killing father; second, killing mother; third, killing an arhat; fourth, causing a schism in the harmonious Saṃgha; fifth, with malicious intent shedding the blood of a Buddha's body. The ten unwholesome actions: first, killing; second, stealing; third, sexual misconduct; fourth, false speech; fifth, frivolous speech; sixth, divisive speech; seventh, harsh speech; eighth, covetousness; ninth, malice; tenth, wrong view. The former three are committed as bodily actions; the middle four are committed as verbal actions; the latter three are committed as mental actions. The thirteen impediments: First, committing a boundary offense (this person previously received the full ordination and committed a pārājika; whether the Saṃgha performed expulsion against him or he himself abandoned the Path, if he later wishes to receive the full ordination again, it is also an impediment and he is expelled; because he is outside the community, it is called a boundary offense). Second, defiling a nun of pure practice (if a nun, defiling a monk of pure practice; what is called "pure practice" means that from the time of going forth and receiving the full ordination onward, one has never committed sexual intercourse, which is called a person of pure practice; if when a white-robed layman one violates such a person of pure practice, it is called an impediment). Third, receiving ordination with a thief's mind (this person without a master secretly shaved his head and donned the kāṣāya, and without having received the precepts participated in poṣadha with others, or if performing karman, stealing the Buddha's Dharma, which is called receiving ordination with a thief's mind; if a śrāmaṇera or a six-rule nun secretly listens to the recitation of precepts and karman, participating in the same matters, it also constitutes an offense). Fourth, breaking inside and outside the path (this person was originally a non-Buddhist who came and entered the Buddha's Dharma, and having received the full ordination did not relinquish the precepts, but wearing the kāṣāya returned to being a non-Buddhist; his mind of wrong view being heavy, he naturally lost the precepts; if later he wishes to receive the full ordination within the Buddha's Dharma again, the precepts will not arise again). Fifth, paṇḍakas (there are five kinds of paṇḍaka: 1. born paṇḍaka; 2. physically defective paṇḍaka; 3. jealous paṇḍaka; 4. changing paṇḍaka; 5. half-month paṇḍaka; these five kinds of people by nature have many afflictions and are deficient in upholding the precepts; with heavy affliction-obstructions, the full precepts do not arise, which is called an impediment). Sixth, killing father (killing one's biological father when a white-robed layman, violating gratitude and acting contrary to principle, is an impediment). Seventh, killing mother (killing one's mother when a white-robed layman, the place of violating gratitude being deep, one cannot receive the full ordination). Eighth, killing an arhat (killing a person who has attained the Path when a white-robed layman, whose complexion does not change upon death). Ninth, causing a schism in the harmonious Saṃgha (using the five deviant teachings and precepts to confuse the multitude's feelings, seducing internal ordinary practitioners and students to perform separate poṣadha and karman, causing the assembly according with the Dharma not to be harmonious, cutting off their practice of encountering the sages; intentionally doing so knowing it constitutes an impediment). Tenth, with malicious intent shedding the blood of a Buddha's body (this person wishes to kill the Buddha, but the Buddha cannot be killed; he only incurs a grave heinous offense; and appropriately in the final age, there may be those with the intent to burn and destroy stupas, monasteries, images, or relics, and if one sees an auspicious sign, that is shedding the blood of a Buddha's body, which also incurs a heinous offense). Eleventh, non-human (if a ghost, deity, god, or māra transforms into human form wishing to receive the full ordination, really being a non-human, it is called an impediment). Twelfth, animal (if a dragon, snake, deer, or fox transforms into human form, they cannot receive the full ordination). Thirteenth, two faculties (this person has both male faculties and female faculties; in both assemblies of monks and nuns there is hindrance and no place to accommodate them). Among these thirteen impediments, the former five have heavy affliction-obstructions; the middle five have heavy karmic obstructions; the latter three have heavy retributive obstructions. Within a single lifetime, they cannot be changed. If not yet ordained, one cannot receive ordination; if already ordained, one does not obtain the precepts; one should not be paid homage to, and should be expelled. The categorization into the three obstructions comes from the Mātṛkā. There are also treatise texts stating: the former four and the five heinous deeds, these nine are subsumed under karmic obstructions; the paṇḍaka alone is subsumed under affliction-obstructions; the latter three are subsumed under retributive obstructions. The textual senses differ; choose according to preference.