四部律并論要用抄 2.60

2.60

凡欲懺悔者。應知輕重犯不犯。知可悔。知須僧中悔。知不須僧中悔。知有罪對人三說。智有罪對人一說。有罪心念悔。知罪種。常自省察。乃至少罪生大怖畏。若失意犯。即時慎莫覆藏　四部律皆明初篇不可悔。第二要僧中悔。悔法毘尼中廣說。偷蘭遮有多種悔法不同　四分云。有十種。自性偷蘭。一食人肉。二畜人皮。三剃三處毛。四灌下部道。五畜人髮欽婆羅。六裸形。七畜食鉢。八瞋恚破衣。九瞋恚破房。十瞋恚破塔。此皆犯偷蘭。輕者一人而悔。悔法如波逸提。此罪重有突吉羅罪。故在第而明也　僧祇云。瞋心破六種偷蘭。一破鉢。二破三衣。三破塔。四破房。五破僧。六破界。破三種鉢偷。餘小鉢突吉羅。破三衣犯餘衣越毘尼。破佛塔偷蘭。來報重也。若欲更作好者無罪。破僧房偷蘭。外道房越毘尼。更作好者無犯。瞋心過界作不名作。得偷蘭罪。得捨已更結　十誦云。問曰。云何懺偷蘭罪。佛言。有四種偷蘭。從初生重。一切僧前悔過。有偷蘭。從初篇生輕。出界外四比丘眾中。悔有偷蘭。從第二篇生重。應出界外四比丘眾中悔。有偷蘭。從僧殘生輕。應一比丘前悔過。若依僧祇輕重皆對手懺悔法者。先請一清淨為懺悔主。若是下向懺悔有五法。一偏露右肩。二禮足。三革屣。四右膝著地。五合掌自說所犯。大德一心念。我比丘某甲。欲方便作婬緣。若不成偷蘭遮。不應數。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。願大德憶。我清淨戒身具足清淨布薩（如是三說）上坐應問言。汝見罪不。答見。當語言。長老從今已往。當自嘖心生厭離。更莫後犯。答言爾。若上坐向下坐懺悔有法除禮。餘四同上。婬邊懺方便。殺道亦如是。若悔第三第四篇文同上。但稱波逸提等為異。若說戒時三問清淨自知有罪。不向人說。心念發露。此犯默妄語突吉羅。應對手一說言。大德一心念。我比丘某甲。於說戒序時自知有罪。露藏犯默妄語突吉羅罪。自餘同上。凡懺悔法重罪作輕罪作重悔。悔法不成。得失法突吉羅。自餘悔法律中廣說。不復煩文。與他作懺悔。應具五德。一善知犯。二善知不犯懺悔法。三知犯懺悔清淨。四善知作白。五善知作羯磨。具此五德與人除罪懺悔。

Whoever wishes to perform deśanā should know light and heavy, offense and non-offense; know what can be confessed, know what must be confessed before the saṃgha, and know what need not be confessed before the saṃgha; know offenses that are confessed by speaking three times facing a person, know offenses that are confessed by speaking once facing a person, and offenses confessed by mental mindfulness; know the categories of offenses; and constantly examine oneself, generating great dread even over minor offenses. If an offense is committed through lapse of mindfulness, one must immediately be cautious not to conceal it. The four Vinayas all make clear that the first class of offenses cannot be confessed, and the second class must be confessed within the saṃgha; the methods of confession are explained in detail in the Vinaya. For sthūlātyaya there are many kinds, and the methods of confession differ. The Caturvargika-vinaya states: There are ten kinds of innate sthūlātyayas: 1. eating human flesh; 2. keeping human skin; 3. shaving hair in three places; 4. douching the lower tract; 5. keeping human-hair kambala; 6. going naked; 7. keeping a food bowl; 8. destroying robes out of anger; 9. destroying a room out of anger; 10. destroying a stūpa out of anger. These all constitute sthūlātyaya. The light ones are confessed before one person, and the method of confession is like that for a prāyaścittika. Since these offenses are grave and also contain duṣkṛta offenses, they are explained in the second class. The Mahāsāṃghika-vinaya states: Breaking six kinds [of things] with a mind of anger constitutes sthūlātyaya: 1. breaking a bowl; 2. breaking the tricīvara; 3. breaking a stūpa; 4. breaking a room; 5. breaking the saṃgha; 6. breaking the sīmā. Breaking three kinds of bowls is sthūlātyaya, and the remaining small bowls are duṣkṛta. Breaking the tricīvara is an offense of [sthūlātyaya], and remaining robes are vinayātikkama. Destroying a Buddha stūpa is sthūlātyaya, and the future retribution is grave; if one wishes to replace it with a better one, there is no offense. Destroying a saṃgha room is sthūlātyaya, and a non-Buddhist's room is vinayātikkama; if one replaces it with a better one, there is no offense. Establishing a sīmā beyond the sīmā with a mind of anger is not considered validly established; one incurs a sthūlātyaya offense, and having annulled it, one may re-establish it. The Daśādhyāya-vinaya states: Question: How does one confess a sthūlātyaya offense? The Buddha said: There are four kinds of sthūlātyayas. The heavy ones derived from the first class of offenses are confessed before the entire saṃgha; the light sthūlātyayas derived from the first class are confessed outside the sīmā before an assembly of four monks; the heavy sthūlātyayas derived from the second class should be confessed outside the sīmā before an assembly of four monks; the light sthūlātyayas derived from saṃghāvaśeṣa should be confessed before one monk. If following the Mahāsāṃghika-vinaya, where both light and heavy offenses are confessed face-to-face, one first invites a pure [monk] to be the master of deśanā. If a junior confesses to a senior, there are five procedures: 1. bare the right shoulder; 2. pay homage at the feet; 3. [remove] sandals; 4. place the right knee on the ground; 5. clasp the hands and declare one's offense oneself: "Venerable one, single-mindedly reflect: I, monk so-and-so, wished by expedient means to engage in sexual conduct. Because it was not completed, it is a sthūlātyaya, not to be counted [as pārājika]. Now, facing the venerable one, I disclose and repent it, not daring to conceal it. Repenting brings peace and ease; not repenting brings no peace and ease. Remembering the offense, I disclose it; knowing it, I do not conceal it. May the venerable one remember me as possessing the pure body of precepts, complete in pure poṣadha." (Speak thus three times.) The senior monk should ask: "Do you see the offense?" He answers: "I see it." [The senior] should say to him: "Venerable one, from this day forward, you must reproach your mind, generate disgust and renunciation, and never commit it again." He answers: "Yes." If a senior monk confesses to a junior monk, the procedures are the same, except that paying homage is omitted, and the other four are as above. Confessing an expedient attempt at sexual conduct is like this, as is that for killing. If confessing offenses of the third and fourth classes, the text is the same as above, only substituting prāyaścittika, etc., as the difference. If at the time of the poṣadha recitation one is asked three times about purity, and knowing oneself to have an offense, does not speak to another person but discloses it mentally, this incurs a duṣkṛta of silent false speech. Facing a partner, one should say once: "Venerable one, single-mindedly reflect: I, monk so-and-so, at the time of the preface to the poṣadha recitation, knew myself to have an offense; by concealing it, I incurred the duṣkṛta offense of silent false speech." The rest is as above. In general, for the procedure of deśanā, if a heavy offense is confessed as a light offense, or a light offense is confessed as a heavy offense, the confession is invalid, and one incurs a duṣkṛta of failure in the procedure. The remaining rules of confession are explained in detail in the Vinaya and are not repeated here to avoid cumbersome text. To administer deśanā for another, one should possess five virtues: 1. knowing well what is an offense; 2. knowing well the method of deśanā for non-offense; 3. knowing when an offense has been purified through deśanā; 4. knowing well how to perform a jñapti; 5. knowing well how to perform a karman. Possessing these five virtues, one may absolve offenses and perform deśanā for others.