毘尼心 1.14

1.14

The precept rules of the five categories (Above, the receiving of precepts was explained; now, upholding the precepts is explained. Having received the dharma, in principle one must protect and uphold it. According to circumstances the intention behind the prohibitions is manifold, such that there is no violation. Offences are light or heavy, with gradations dividing them into five classes; linked in consistent series, they are accordingly termed 'categories' [skandhaka]): First, the pārājika precepts (This is a Western sound; here it is translated as 'without remainder'. If one violates this precept, one is permanently cast out of the pure assembly, hence it is called 'without remainder'. In the two kinds of Dharma acts, poṣadha and karman, one cannot be counted, having permanently no share in them; hence it is called 'without remainder'). Second, the saṃghāvaśeṣa precepts (Here translated as 'Saṃgha-remainder'. If one violates this precept, one's conduct is damaged and defective; one should not be counted in the poṣadha, yet within the karman assembly one's share is partially recognized; hence it is called 'Saṃgha-remainder'). Third, the prāyaścittika precepts (In this land translated as 'falling'. If one violates this precept, one falls into hell, being burned, boiled, and obstructed; hence it is called 'falling'). Fourth, the pratideśanīya precepts (In this land translated as 'confessing towards another'. If one violates this precept, the matter is blameworthy, yet it is permitted to be revealed and confessed face-to-face to be eradicated; hence it is called 'confessing towards another'). Fifth, the śikṣākaraṇīya precepts (In this land translated as 'should be trained in'. The deportment and disciplined conduct of these precepts must be assiduously practiced before they are perfected; hence it is called 'should be trained in'). Among these five categories, three kinds of conduct are protected: the first category protects fundamental conduct; the second category protects conduct related to Saṃgha acts; the lower three categories protect conduct of deportment. Furthermore, these five categories guard against three kinds of obstacles: the first two categories guard against offences that obstruct the Path—the first category directly obstructs the Path, and the saṃghāvaśeṣa directly obstructs the Saṃgha. The single category of prāyaścittika guards against offences that incur retribution, sinking into the three realms of existence with no means of escape. The latter two categories guard against offences of incurring censure, which generate unwholesomeness in people and yield no benefit in converting others. The pratideśanīya encourages confession after violation; the lower 'should be trained in' encourages dedication to precision against errors and violations, the meaning of which applies generally to all categories, revealing the Dharma gate. Furthermore, the five categories are established in counteracting five classes of offences. The Buddha said: For offences repented by mental thought, this is what the fifth category guards against. For offences confessed to another person, this is what the fourth category guards against. For offences slightly heavier that are also confessed to another person, this is what the third category guards against. For heavy offences confessed to the Saṃgha, this is what the second category guards against. For great heavy offences that cannot be confessed, this is what the first category guards against. The first category guards against capital offences; the second category guards against near-capital offences; the third category guards against offences incurring whipping; the fourth category guards against offences incurring caning; the fifth category guards against offences of reproach and fault. These five categories of precepts all take bodily and vocal restraint of evil and doing of good as their essence; divided into five classes, they are therefore called the five branches. In all precepts, the first category is named 'the pure precept of fundamental karma'; the second is named 'the pure precept of the remaining anterior and posterior retinue'; the third category is named 'the pure precept of awareness free from all evil perceptions'; the fourth is named 'the pure precept of guarding right mindfulness'; the fifth category is named 'the pure precept of dedicating toward anuttarā-samyak-saṃbodhi'.