四部律并論要用抄 2.23

2.23

持律之人有五德功。一戒品堅牢。二善勝諸怨。於眾中決斷無疑畏。三若疑悔能為開解。四善持毘尼。五令正法得久住。律藏有四名。一名為戒（若就教譯防非之法名戒。明此法能禁製身口也。若就行解止惡之心名戒。明心能身口不為惡也）二名為律（解有二途。一教。二行。就教詮量輕重名之為律。就行調伏剛穬之為律）三名波羅提木叉（此是西域之言。此方往翻名彼彼解脫。就教譯時此是解縛之法。依而出家人免世羈礙。在在處處身心無累。故云彼彼解脫。就行釋者絕縛之心。念念之中能分分離煩惱。故之解脫。又稱報得解脫。明持戒行。行滿報累自云亦言保解脫明持戒決定能戒縛也）四名毘尼（亦是西音。此翻滅。就教解時明此法能殄息諍論。故名為滅。就行而言。斷除生死。苦盡無為寂伯為滅。此四之中前二就因立名。外防為戒。內順名律。後二就果立名。解脫者煩惱盡處是有餘涅槃。果滅者身智俱亡。是無餘涅槃果也。又大乘中釋戒與律。是因通果。是有為出要行。解脫與滅果通因。是無為出離。此四皆言藏者。就教文旨苞也。名之為藏。據行而解能出生眾善利益無崖。故稱為藏也）五篇者。一波羅夷篇（此是胡音。此中義云無餘。若犯此戒則永棄清眾布薩羯磨二種法事不得在數。永無其分故曰無餘。四分云。波羅夷者譬如斷人頭。不可復起。比丘亦復如是。犯此法者不復成比丘。故名波羅夷者。名墮不如是罪。極惡深重作此罪者。即墮。不如意處。不名比丘。非沙門釋子種。失比丘法故名波羅夷者。於法智退沒墮落無道果分。是名波羅夷。乃至所可犯羅不可發露悔過。名波羅夷。問。何故初篇罪名不如是。答。毘婆沙論云。比丘本心持戒出過惡魔）二僧伽婆尸沙篇（此是胡音。此云僧殘。若犯此戒行則毀缺不足。布薩之數猶故於羯磨眾中出過魔。方類其罪分故曰僧殘。十誦云。僧伽者罪屬僧。僧中有殘。因僧悔過得故名僧伽婆尸沙。僧祇云。僧伽婆尸沙者是罪有餘。應羯磨治故說僧伽婆尸沙。復次此事僧中發露悔過。亦僧伽婆尸沙。五分云。僧伽婆尸沙者。此罪有殘。餘猶有因緣。上可治有恃怗得在僧中除滅者也）三名波逸提篇（蓋是西音。此翻名墮。若犯此戒墮墜三途。燒煮覆障故名墮也。十誦云。波逸提者暑燒覆障。若不悔過能障是道。故名波逸提）四名波羅提提舍尼篇（蓋亦西音。此方名向彼悔。若犯此戒事合可呵。客聽發露對手懺除。故云向彼悔也）五名式叉迦羅尼篇（此方云應當學。明此突吉羅。是威儀練行最下之罪。難護持故加護之名。要須懃習方就。故云應當學。此之五篇護三種行。初篇護根本行。第二護眾法行。下三護威儀行。又為防三種障。初兩篇護防障道罪。初篇正障道僧殘正障眾。第三篇防牽執罪。沈溺三有出離莫由。後之兩篇防譏過罪。生人蓋化益。無於提舍尼勸犯以悔。眾一篇勸專釋精莫犯義該諸篇具綺互而明五篇戒論其體也。皆以三業正善為體。但犯輕重隨緣而制階之為五。貫例屬自之為篇也）次明七聚。上明五篇。即為五聚。第六名偷蘭聚（此是胡音。此方麤惡。此罪有四。一五逆偷蘭滅儐。二初篇邊方便偷蘭當八僧中悔三。第二篇方便當於四僧中悔四獨頭偷蘭三人前悔。善見論云。偷蘭言大遮。言障善道。名為大遮障道）七名惡說聚（與突吉羅相似突吉羅者。善見論云。突者名惡。吉羅名作。作惡義也。亦云。蹉跌身名惡作。口犯者名惡說。今直取口犯越威儀罪以。為第七聚。此之二聚罪。若故心犯者對首一說悔。誤犯者悔心。此十皆稱聚者。眾戒集聚故也。十誦云。問曰。有善心犯戒。無記心犯戒。答。若有新受戒比丘不知戒相。自手拔塔前草經行處草。自治經行地。自採花供養。是名善心犯戒。不善心者知而故作。無記心者不故犯戒者是。問。阿羅漢善心無記不。答。阿羅漢犯戒皆無記心。謂不憶念有長數數食。不白入村。不著大衣入聚落。若眠時地輿著高床上睡。睡時他持女人著床。未受具戒人過二夜。已睡時入宿。寤已生悔。如是等是無記心）問。佛說狂者不犯戒。云何為狂　有五因緣故名為狂。一失財。二失親。三四大不調。四非人所惱。五宿業障報。是名五種狂。若假作犯戒事。自知是比丘者隨事犯。不知者不犯戒　云何心亂不犯　答。有五因緣心亂。謂見非人怖散亂心。非人奪精氣。四大不調。宿報及非人打。是名犯不犯。如前說云何痛惱不犯戒。亦有五因緣。一風發。二冷發。三熱發。四和合發。五時發。是名五犯。不犯如前說。如須提那子等。初作者皆不犯婬戒　優波離問佛。若比丘自呪術力藥力自變作人女。共畜生男婬。得何罪。佛答言。若自知我是比丘想作不可事犯波羅夷。不自知比丘想偷蘭遮。如是作畜生男共人女作婬。亦如是道作道想道非道想道疑波羅夷。非道道想非道倫蘭。有比丘。見木女像。端正可愛。生貪著心。即捉彼女根欲作婬。女根即開尋生疑怖畏。佛言。若舉受樂波羅夷。根不開偷蘭。如木女金銀七寶膠滲布石女乃至泥土如是。出摩德勒伽論。又比丘男根有病。聞師說言。口含可差。自念佛聽。為治病故。即就女人口含。佛言。初入便犯　僧祇云。象身乃至鷄。小者偷蘭。象身大鷄身小者波羅夷。大者雖入不觸其邊。女根被則別處。就則根婬者偷蘭。失不淨僧殘。

A person who upholds the Vinaya has five virtues and merits: first, their grade of morality is steadfast; second, they skillfully conquer all adversaries, and within the assembly make determinations without doubt or fear; third, if there are doubts or regrets, they can open and explain them; fourth, they skillfully uphold the Vinaya; fifth, they cause the true Dharma to abide long. The Vinayapiṭaka has four names. The first name is śīla (precepts). (If explained in terms of teaching, the method of preventing wrongdoing is called śīla, showing that this method can restrain body and mouth. If explained in terms of practice, the mind that halts evil is called śīla, showing that the mind can keep body and mouth from committing evil.) The second name is vinaya (rules). (There are two paths of explanation: first, teaching; second, practice. In terms of teaching, appraising the light and the heavy is called vinaya. In terms of practice, taming the crude and stubborn is called vinaya.) The third name is prātimokṣa. (This is a word from the Western Regions. In this land, it was formerly translated as 'individual liberation'. When translated in terms of teaching, this is the method of releasing bonds; relying upon it, one who has left home escapes worldly fetters and obstacles, free from entanglements of body and mind at all times and in all places, hence it is called 'individual liberation'. In terms of practice, it is the mind that cuts off bonds; in thought after thought it can part from defilements piece by piece, hence 'liberation'. It is also called 'retributive liberation', showing that one practices the moral conduct; when the practice is complete, the retributive burdens naturally [dissolve]; it is also said to mean 'guaranteed liberation', showing that upholding the precepts definitely ensures freedom from the bonds of precepts.) The fourth name is vinaya. (This is also a Western sound; here it is translated as 'extinction'. When explained in terms of teaching, it shows that this Dharma can extinguish disputes, hence it is named 'extinction'. Speaking in terms of practice, cutting off birth and death, when suffering is exhausted and there is unconditioned quiescent purity, this is 'extinction'. Among these four, the former two are named from the standpoint of the cause: external prevention is śīla; internal accord is vinaya. The latter two are named from the standpoint of the result: liberation is the exhaustion of defilements, which is nirvāṇa with remainder; extinction as the result is where both body and wisdom are gone, which is the result of nirvāṇa without remainder. Furthermore, in the Mahāyāna, śīla and vinaya are explained as cause penetrating result; they are conditioned practices of the essential exit. Liberation and extinction are result penetrating cause; they are unconditioned escape. These four are all called piṭaka (basket) because, in terms of teaching, the textual purports contain [all things], and are therefore named 'piṭaka'. Explained according to practice, they are able to give birth to many wholesome qualities and boundless benefits, hence called 'piṭaka'.) As for the five classes of offenses: First is the class of pārājika. (This is a barbarian sound; its meaning here is 'without remainder'. If one violates this precept, one is forever expelled from the pure saṃgha, and may not be counted among the two kinds of Dharma activities of poṣadha and karman. One forever lacks a share in them, hence it is said to be 'without remainder'. The Caturvargika-vinaya states: 'Pārājika is like severing a person's head, which cannot rise again. The monk is also like this. One who commits this offense is no longer a monk.' Therefore, it is named pārājika, which means falling into an offense unlike this. Extremely evil and grave, one who commits this offense immediately falls into an undesirable place; he is not called a monk, is not an ascetic or of the Śākyan seed, and loses the Dharma of a monk. Therefore it is called pārājika. In Dharmic wisdom he falls and loses, with no share in the fruits of the path; this is called pārājika. Even all that is committed [as pārājayika] cannot be confessed and expiated, hence named pārājika. Question: Why is the offense of the first class named 'unlike this'? Answer: The Vibhāṣā-śāstra states: 'The monk's original intention in upholding the precepts was to surpass the evil Māra.') Second is the class of saṃghāvaśeṣa. (This is a barbarian sound, here translated as 'saṃgha-remnant'. If one violates this precept, one's conduct is damaged, incomplete, and deficient. In the poṣadha count, he still surpasses Māra among the karman assembly. His offense is categorized by its portion, hence it is called 'saṃgha-remnant'. The Daśādhyāya-vinaya states: 'Saṃgha means the offense belongs to the saṃgha. There is a remnant in the saṃgha; because one can confess and expiate through the saṃgha, it is called saṃghāvaśeṣa.' The Mahāsāṃghika-vinaya states: 'Saṃghāvaśeṣa means this offense has a remainder, and should be dealt with through karman, hence it is called saṃghāvaśeṣa. Furthermore, this matter is confessed and expiated within the saṃgha, which is also saṃghāvaśeṣa.' The Mahīśāsaka-vinaya states: 'Saṃghāvaśeṣa means this offense has a remnant; there are still causal conditions remaining by which it can be dealt with above, relying upon which it can be removed and extinguished within the saṃgha.') Third is the class of prāyaścittika. (This is probably a Western sound, here translated as 'falling'. If one commits this precept, one falls down into the three realms [of rebirth], burned, boiled, and obstructed, hence it is called 'falling'. The Daśādhyāya-vinaya states: 'Prāyaścittika means burning heat and obstruction; if one does not confess, it can obstruct the path, hence it is called prāyaścittika.') Fourth is the class of pratideśanīya. (This is probably also a Western sound, here named 'confessing toward another'. If one violates this precept, the matter deserves reproach; one is permitted to reveal it and repent facing another person, hence it is called 'confessing toward another'.) Fifth is the class of śikṣākaraṇīya. (Here it is said 'one should train'. It clarifies that this duṣkṛta is the lowest offense concerning comportment and cultivated conduct. Because it is difficult to guard and maintain, the name 'guarding' is added; one must diligently practice it before it is accomplished, hence it is said 'one should train'. These five classes protect three kinds of practice: the first class protects fundamental practice; the second protects the practice of saṃgha affairs; the lower three protect the practice of comportment. Furthermore, they are meant to prevent three kinds of hindrances: the first two classes prevent offenses that obstruct the path—the first class directly obstructs the path, and saṃghāvaśeṣa directly obstructs the saṃgha; the third class prevents offenses of grasping, sinking into the three existences with no way of escape; the latter two classes prevent offenses of ridicule and fault, giving rise to people's obstruction while benefiting conversion. For pratideśanīya, one is urged to repent upon violation. The last class urges exclusive dedication to meticulous care without violation. Their meanings cover the various classes, mutually complementing each other to explain the five classes of precepts. Regarding their essence: they all take the correct goodness of the three karmas as their essence; but whether a violation is light or heavy is instituted in accordance with conditions, graded into five, each classified under its respective class.) Next, explaining the seven groups of offenses. The five classes explained above are the five groups. The sixth is the group of thullaccaya. (This is a barbarian sound; here translated as 'gross evil'. This offense has four kinds: first, thullaccaya of the five heinous deeds, which incurs expulsion; second, preliminary thullaccaya bordering on the first class, which must be repented before eight monks; third, preliminary to the second class, which must be repented before four monks; fourth, independent thullaccaya, repented before three people. The Samantapāsādikā states: 'Thullaccaya means a great hindrance; it means obstructing the wholesome path, hence called a great hindrance obstructing the path.') Seventh is the group of durbhāṣita (evil speech). (This is similar to duṣkṛta. Regarding duṣkṛta, the Samantapāsādikā states: 'Duṣ means evil, and kṛta means deed; it means doing evil.' It also says: 'Stumbling with the body is called evil deed (duṣkṛta); violations with the mouth are called evil speech (durbhāṣita).' Here we directly take the offenses transgressing comportment committed by mouth as the seventh group. As for these two groups of offenses, if committed intentionally, one repents by declaring it once face to face; if committed by mistake, one repents in the mind. These are all called 'groups' because they assemble many precepts. The Daśādhyāya-vinaya states: 'Question: Are there offenses committed with a wholesome mind or with an indeterminate mind? Answer: If a newly ordained monk does not know the marks of the precepts, and with his own hands pulls up grass in front of a stūpa or grass in a caṅkramaṇa area, or clears the caṅkramaṇa ground himself, or plucks flowers himself to make offerings, this is called violating precepts with a wholesome mind. An unwholesome mind means knowing and intentionally doing so. An indeterminate mind means not violating precepts intentionally. Question: Does an arhat have a wholesome mind or an indeterminate mind [when committing offenses]? Answer: An arhat's violations of precepts are all with an indeterminate mind; that is, not remembering that there is an extra meal and eating repeatedly, entering a village without informing, entering a settlement without wearing the great robe, or, while sleeping, having an earth-carriage placed on a high bed and sleeping on it, or while sleeping another person places a woman on his bed, or an unordained person sleeps together with him beyond two nights, and waking up with remorse. Such cases are of an indeterminate mind.') Question: The Buddha said that one who is insane does not violate precepts. What is insanity? There are five conditions for being called insane: first, loss of wealth; second, loss of kin; third, disharmony of the four elements; fourth, affliction by non-humans; fifth, obstructive retribution of past karma. These are called the five kinds of insanity. If one feigns doing something that violates precepts, if one knows oneself to be a monk, one violates according to the matter; if one does not know, one does not violate the precepts. How does distraction of mind constitute non-violation? Answer: There are five conditions for distraction of mind: seeing a non-human and having one's mind scattered in terror; a non-human snatching one's vitality; disharmony of the four elements; past retribution; and being struck by a non-human. These determine violation and non-violation as explained before. How does severe pain constitute non-violation? There are also five conditions: first, onset of wind humor; second, onset of cold humor; third, onset of heat humor; fourth, onset of combination humor; fifth, onset of seasonal factors. These are called the five violations and non-violations as explained before. Like Sudinna's son and the others, those who commit it first do not violate the precept against unchaste conduct. Upāli asked the Buddha: 'If a monk, through his own power of mantras or power of herbs, transforms himself into a human woman and engages in unchaste conduct with a male animal, what offense does he incur?' The Buddha answered: 'If he knows himself, thinking "I am a monk", and commits the improper act, he commits a pārājika. If he does not know himself, thinking he is a monk, it is a thullaccaya. If he transforms into a male animal and engages in unchaste conduct with a human woman, it is also like this. Regarding a passage, perceiving it as a passage; regarding a passage, perceiving it as a non-passage; regarding a passage, having doubts: these are all pārājika. Regarding a non-passage, perceiving it as a passage; regarding a non-passage, [perceiving it as a non-passage]: thullaccaya. There was a monk who saw a wooden statue of a woman, shapely and attractive; lust arose in him, and he took hold of her female organ intending to engage in unchaste conduct. The female organ opened, and he immediately gave rise to doubt and fear. The Buddha said: 'If it opened and he experienced pleasure, it is a pārājika; if the organ did not open, it is a thullaccaya. The same applies to women of gold, silver, the seven treasures, resin-soaked cloth, stone, or even clay.' This comes from the Mātṛkā-śāstra. Furthermore, a monk had a disease of the male organ. Hearing a physician say that taking it into the mouth could cure it, he thought to himself that the Buddha had permitted it for curing disease, and thereupon went to a woman's mouth to insert it. The Buddha said: 'As soon as it enters, he commits an offense.' The Mahāsāṃghika-vinaya states: 'From the body of an elephant down to a chicken: for small ones, it is thullaccaya; if the elephant's body is large and the chicken's body small, it is pārājika. For a large one, although it enters, if it does not touch the edges, or if the female organ is pressed and goes elsewhere, if one then engages in unchaste conduct at the organ, it is thullaccaya; if impure emission occurs, it is saṃghāvaśeṣa.'