[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [毘尼心](https://indike.org/pramana/in.bauddha.taisho.2792) › 1.23 # 毘尼心 1.23 毘尼心 1.23 - **Language:** Classical Chinese ### [1.23](https://indike.org/pramana/in.bauddha.taisho.2792.1.23) 懺僧殘隨所犯有四番羯磨　一與覆藏羯磨（隨覆來曰多少行懺悔法。此治覆罪之過。尼有伴無覆藏）二與本日治羯磨（此人行覆藏時重犯。更從僧乞摩那捶亦爾還。從初日為始行也）三與磨那埵羯磨（若無覆藏直與此治法。比丘六夜。尼半月）四與出罪羯磨（比丘二十清淨。僧中出此罪。尼於二部四十人中洗拔得滅也）八事不白失宿　一往餘事不白（行懺中間若有因緣復往餘寺　應白彼寺僧。若不白失一夜）二出界不白（若有因緣復須出寺外者應白。寺外道上除行僧若不白失宿）三客比丘來不白（若有容僧來者即應白。不白失一宿）四寺內。除行者不白（僧伽藍大院內有客比丘急走過者不得白不犯。若安徐行應逐取向白。不白失宿）五病不遣使白（若自有病應倩一比丘白。僧知病不得自白。眾不者失宿）六二三人同室宿（比丘應獨在小房。尼得有於伴也）七在無比丘處住（僧伽藍中應有大戒在在寺宿。若獨在無比丘處經夜失一宿。若行摩那埵應常在四人僧中宿。若此處僧數不滿失一宿也）八若時集非時集不作白（時集者布薩時。非時集者餘作羯磨時。此眾聚應白。若不白失宿。若行摩那埵應白。若不白失宿也）二奪三十五事　初二奪五事　一不得授人大戒。二不得受人依止。三不得畜沙彌。四不得受僧差教誡比丘尼。五設差不應往　第二奪五事　一不得作說戒人。二不得僧中問答毘尼。三不得僧中作羯摩。四僧評斷事不得在數。五不得為僧作使命人　第三奪五事　一不應早入聚落。二不應逼暮還。三應親近比丘。不應親近外道。四應順從善比丘教。五不應作異語　第四奪五事　一不應更犯此罪。餘亦不應作。二若犯相似若從此生。三若復犯重於此。四不應嫌羯磨。五不應嫌作羯磨人　第五奪五事　一不得受善比丘敷坐具。二不得受洗足。三不得受洗足物。四不得受拭草履巾。五不得受他揩摩身　第六奪五事　一不得受善比丘禮拜。二合掌。三問訊。四迎逆五不得受善比丘持衣鉢　第七奪五事　一不得舉善比丘罪。二不得與他作憶作白言。三不得證他事。四不得遮他布薩自恣。五不得共善比丘鬪諍　此三十五事中。初十奪其師德。次十奪其隨意所行。次十事奪其供事。後五不聽于知他事應順行此法。若違犯一事罪則不滅。不得與出罪羯磨　十種自性偷蘭遮罪　一食人肉。二畜人皮。三剃陰上毛腋下毛。四用藥灌大便道。五畜人髮欽婆羅。六裸形行。七畜石鉢。八瞋恚破衣。九瞋恚破房。十瞋恚破寺塔。皆犯偷蘭遮。輕者對一人懺悔。法如波逸提也。罪重於突吉羅故為第五聚也。其中亦有重者。若生噉人肉及惡心破僧房破佛塔等。此則二三人前三說懺耳。若初篇第二篇偷蘭者僧作羯磨懺也。此義出摩夷中。僧祇律云。瞋心破六種犯偷蘭遮。破鉢三衣破塔破僧房破界。有三種人犯尼薩耆　若僧若眾多人若一人　應在三種人前捨墮。若僧若眾多人若一人　有四種妄語　一波羅夷妄語。二僧殘妄語。三波逸提妄語。四阿毘波羅妄語　五種慳　一財物慳。二法慳。三家慳。四住處慳。五稱讚慳　五蓋覆心　一慳貪。二瞋恚。三睡眠。四調悔。五疑（貪瞋二蓋能覆戒品。睡調二蓋覆定品。疑之一蓋能覆惠品也）十使煩惱　一身見。二邊見。三邪見。四見取。五戒取。六疑。七貪。八瞋恚。九慢。十無明。此十煩惱驅馳行心流轉不住會。觀四諦空無我理滅初五見得無相行。次斷疑使得須陀洹。餘之四使欲界煩惱判為九品。斷六品盡得斯陀貪。斷下三品盡得阿那含。經云。斷三結得須陀洹者。一我見。二戒取。三疑。此三重。又總五下分結。一調戲。二憍慢。三無明。四色染。五無色染也。此是上二界煩惱。阿那含人斷之。都盡得阿羅漢果　三塗四趣　一地獄。二畜生。三餓鬼（是為三塗純惡業感）四阿修羅（雜惡業所感也）六道眾生　一地獄道。二畜生道。三餓鬼。四阿修羅道。五人道。六天道　三界皆苦　一欲界（從地獄以上訖六天）二色界（從初禪梵天訖。四禪十八天也）三無色界（四空天訖非非想）。 > In confessing saṃghāvaśeṣa offences, according to what was committed, there are four procedures of karman: First, granting the karman for concealment (practising the method of repentance according to the number of days \[the offence\] was concealed; this cures the fault of concealing an offence; bhikṣuṇīs having companions have no concealment). Second, granting the karman of returning to the original penalty (when this person commits it again while undergoing concealment, he again begs mānāpya from the Saṃgha, which likewise returns \[him\] to the initial day to begin practice). Third, granting the mānāpya karman (if there was no concealment, directly granting this penal method: six nights for a bhikṣu, half a month for a bhikṣuṇī). Fourth, granting the karman of rehabilitation (for a bhikṣu, this offence is removed amidst twenty pure monks; for a bhikṣuṇī, it is purified and extinguished amidst forty persons in the two assemblies). Eight matters of failing to inform cause the loss of a night: 1. Going on other business without informing (if in the midst of undergoing repentance there is an occasion to go to another monastery, one should inform the Saṃgha of that monastery; failing to inform causes the loss of one night). 2. Leaving the boundary without informing (if there is an occasion where one must further go outside the monastery, one should inform; if one fails to inform the wandering monks on the road outside the monastery, one loses a night). 3. A visiting bhikṣu arriving and not being informed (if an incoming monk arrives, one should immediately inform him; failing to inform causes the loss of one night). 4. Not informing those who pass through the monastery (within the great courtyard of the saṅghārāma, if there is a visiting bhikṣu passing hurriedly by, being unable to inform him is not an offence; if he walks calmly, one should follow and approach him to inform him; failing to inform causes the loss of a night). 5. Being sick and not sending an envoy to inform (if one is ill oneself, one should engage a bhikṣu to inform \[the Saṃgha\] so the Saṃgha knows one is ill and cannot inform them oneself; if the assembly is not \[informed\], one loses a night). 6. Lodging in the same room with two or three people (a bhikṣu should stay alone in a small room; a bhikṣuṇī is permitted to have a companion). 7. Staying in a place where there are no bhikṣus (in a saṅghārāma there should be those with upasampadā staying throughout the monastery; if one spends the night alone in a place without bhikṣus, one loses a night; if practising mānāpya, one should always lodge among a saṃgha of four persons; if the number of monks in this place is insufficient, one loses a night). 8. Failing to make an announcement at regular gatherings or irregular gatherings (a regular gathering is the time of poṣadha; an irregular gathering is the time of performing other karmans; when these assemblies gather one should inform them; failing to inform causes the loss of a night; when practising mānāpya, one should inform them; failing to inform causes the loss of a night). Deprivation of thirty-five privileges: The first two \[sets of\] deprivation of five privileges: 1. He must not confer upasampadā on others. 2. He must not accept others for niśraya. 3. He must not keep a śrāmaṇera. 4. He must not accept an appointment by the Saṃgha to admonish bhikṣuṇīs. 5. Even if appointed, he should not go. The second \[set of\] deprivation of five privileges: 1. He must not act as the reciter of the precepts. 2. He must not interrogate or answer regarding the Vinaya within the Saṃgha. 3. He must not perform karman within the Saṃgha. 4. When the Saṃgha assesses and decides matters, he must not be counted in the quorum. 5. He must not act as a messenger for the Saṃgha. The third \[set of\] deprivation of five privileges: 1. He should not enter a village early. 2. He should not return late at dusk. 3. He should stay close to bhikṣus and should not stay close to non-Buddhists. 4. He should comply with the instructions of good bhikṣus. 5. He should not utter divergent words. The fourth \[set of\] deprivation of five privileges: 1. He should not commit this offence again, nor should he commit others. 2. Neither \[should he commit offences\] resembling it nor those arising from it. 3. Nor should he commit offences heavier than this. 4. He should not resent the karman. 5. He should not resent the persons performing the karman. The fifth \[set of\] deprivation of five privileges: 1. He must not accept a good bhikṣu spreading a sitting-mat \[for him\]. 2. He must not accept foot-washing. 3. He must not accept utensils for foot-washing. 4. He must not accept cloths for wiping straw sandals. 5. He must not accept another rubbing and massaging his body. The sixth \[set of\] deprivation of five privileges: 1. He must not accept a good bhikṣu paying homage \[to him\]. 2. Nor palms joined in reverence. 3. Nor greetings. 4. Nor welcoming. 5. He must not accept a good bhikṣu carrying his robes or bowl. The seventh \[set of\] deprivation of five privileges: 1. He must not bring up the offences of a good bhikṣu. 2. He must not make a reminder or a formal statement against another. 3. He must not testify regarding another's affairs. 4. He must not obstruct another's poṣadha or pravāraṇā. 5. He must not quarrel with a good bhikṣu. Among these thirty-five privileges, the first ten deprive him of his qualifications as a teacher; the next ten deprive him of acting as he pleases; the next ten deprive him of personal attendance; the last five do not allow him to involve himself in others' affairs. One must comply with and practise this method. If one violates even one matter, the offence is not extinguished and he must not be granted the karman of rehabilitation. Ten kinds of intrinsic sthūlātyaya offences: 1. Eating human flesh. 2. Keeping human skin. 3. Shaving pubic hair or underarm hair. 4. Using medicine to irrigate the rectum. 5. Keeping a blanket of human hair. 6. Walking naked. 7. Keeping a stone bowl. 8. Tearing robes out of anger. 9. Damaging a room out of anger. 10. Damaging a monastery or stūpa out of anger. All commit sthūlātyaya. Minor ones are confessed before one person, the method being like prāyaścittika. Because the offence is heavier than duṣkṛta, it forms the fifth category. Among them there are also heavy ones: eating raw human flesh, or maliciously destroying a saṃgha room or destroying a stūpa of the Buddha, etc.—these are confessed with three recitations before two or three persons. As for sthūlātyayas related to the first section or second section, the Saṃgha performs a karman for confession. This principle comes from the Mātṛkā. The Mahāsāṃghika-vinaya states: 'Damaging six kinds \[of things\] with an angry mind commits sthūlātyaya: breaking a bowl, the three robes, damaging a stūpa, damaging a saṃgha room, and breaking a boundary.' There are three kinds of persons who commit niḥsargika: either the Saṃgha, or many persons, or one person. Forfeiture should be performed before three kinds of persons: either before the Saṃgha, or before many persons, or before one person. There are four kinds of false speech: 1. Pārājika false speech. 2. Saṃghāvaśeṣa false speech. 3. Prāyaścittika false speech. 4. Abhipralāpa false speech. Five kinds of stinginess: 1. Stinginess with material goods. 2. Stinginess with the Dharma. 3. Stinginess with families \[of supporters\]. 4. Stinginess with dwelling places. 5. Stinginess with praise. Five hindrances covering the mind: 1. Covetousness. 2. Ill will. 3. Sloth and torpor. 4. Restlessness and regret. 5. Doubt. (The two hindrances of greed and ill will can cover the aggregate of morality; the two hindrances of sleep and restlessness cover the aggregate of concentration; the single hindrance of doubt can cover the aggregate of wisdom.) Ten driving defilements: 1. Identity view. 2. Extreme view. 3. Wrong view. 4. Attachment to views. 5. Attachment to rules and vows. 6. Doubt. 7. Greed. 8. Ill will. 9. Conceit. 10. Ignorance. These ten defilements drive the mental activity to transmigrate without cease. When one contemplates the truth of the emptiness and selflessness of the Four Truths, one eradicates the first five views and attains signless practice. Next, cutting off the drive of doubt, one attains \[the fruit of\] srotāpanna. The remaining four drives, which are defilements of the desire realm, are classified into nine grades; cutting off all six grades, one attains sakṛdāgāmin; cutting off the lower three grades, one attains anāgāmin. The sūtra states: 'One who cuts off three fetters attains srotāpanna: 1. Self-view. 2. Attachment to rules and vows. 3. Doubt.' These three are heavy. Furthermore, summarizing the five lower-portion fetters: 1. Frivolity. 2. Arrogance. 3. Ignorance. 4. Lust for the form realm. 5. Lust for the formless realm. These are defilements of the upper two realms; the anāgāmin cuts them off completely to attain the fruit of an arhat. Three bad paths and four destinies: 1. Hell. 2. Animals. 3. Hungry ghosts. (These are the three bad paths, recompensed by purely evil karma.) 4. Asuras. (Recompensed by mixed evil karma.) Sentient beings of the six destinies: 1. The destiny of hell. 2. The destiny of animals. 3. Hungry ghosts. 4. The destiny of asuras. 5. The destiny of humans. 6. The destiny of devas. The three realms are all suffering: 1. The desire realm (from hell upwards through the six heavens). 2. The form realm (from the Brahmā heavens of the first dhyāna through the eighteen heavens of the fourth dhyāna). 3. The formless realm (the four formless heavens through \[the heaven of\] neither-perception-nor-non-perception). > — English (machine translation) (machine translation) - [Previous: 1.22](https://indike.org/pramana/in.bauddha.taisho.2792.1.22) - [Next: 1.24](https://indike.org/pramana/in.bauddha.taisho.2792.1.24) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2792.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2792~en-mt.1.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2792.1.23](https://indike.org/pramana/in.bauddha.taisho.2792.1.23) · Pramāṇa