四部律并論要用抄 2.23

2.23

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.'