[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) › [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804) › 2.46 # 四分律刪繁補闕行事鈔 2.46 四分律刪繁補闕行事鈔 2.46 - **Language:** Classical Chinese ### [2.46](https://indike.org/pramana/in.bauddha.taisho.1804.2.46) 二立兩所以，并解名義。初中，問曰：何不立一，及以三種？答：若單立作，作體謝往，不能防非，又不可常作；故須無作，長時防非。若單立無作，則起無所從；不可孤發，要賴作生。二法相藉，不得立一。何為不三？但由體相，道理相違；一作無作別，二心非心別；性不可合，但得立二。若就所防，隨境無量。二引證者，如《薩婆多》云：若淳重心，身口無教。初一念色，有身口教，及以無教；第二念中，唯有無教，無其教也（教者，作也，不可教示於他）。《涅槃》云：戒有二種：一者作戒，二者無作戒。是人唯具作戒，不具無作，是故名為戒不具足。即如上論，以無淳重之心，不作奉行之意，不發戒也。又《善生》云：是十惡法，或有作色，無無作色；或有作色及無作色。如人手執極香臭物瓦木等諭。以上諸文，有二非虛。次解名義。問曰：既知二戒，請解其名？答云：所言作者，如陶家輪，動轉之時，名之為作；故《雜心》云：作者，身、動身方便。言無作者，一發續現，始末恒有，四心三性，不藉緣辨；故《雜心》云：身動滅已，與餘識俱，是法隨生，故名無作。《成論》〈無作品〉云：因心生罪福，睡眠悶等，是時常生，故名無作。云何名戒？戒禁惡法。故《涅槃》云：戒者，直是遮制一切惡法；若不作惡，是名持戒。《善生經》中五義明之，如前制、迮、涼、上、學等解也。 > Second, the reasons for establishing the two, together with an explanation of their names and meanings. > First, \[the reasons\]: > Question: Why not establish one, or three kinds? > Answer: If one were to establish only the manifest \[precept\], once the essence of the manifest passes away, it could not prevent wrongdoing, nor can it be constantly manifested; thus the unmanifest is required to prevent wrongdoing over a long period. If one were to establish only the unmanifest, then it would arise without a source; it cannot be engendered in isolation, but necessarily depends on the manifest to arise. Since the two dharmas rely upon each other, one cannot establish \[only\] one. Why not three? It is simply because their essential characteristics are contrary in principle: first, the difference between the manifest and the unmanifest; second, the difference between mind and non-mind. Their natures cannot be combined, so one may establish only two. If considered in terms of what is prevented, they are immeasurable according to the objects. > Second, adducing proof: as the \*Sarvāstivāda\* states: "If \[one has\] a sincere mind, bodily and vocal non-informing \[matter arises\]. The first moment of physical form has bodily and vocal informing \[matter\] as well as non-informing \[matter\]; in the second moment, there is only non-informing \[matter\] and no informing \[matter\]" (informing means manifest; it cannot be taught or indicated to others). The \*Nirvāṇa \[Sūtra\]\* states: "There are two kinds of precepts: first, the manifest precept; second, the unmanifest precept. If this person possesses only the manifest precept and does not possess the unmanifest, this is termed an incomplete precept." That is, as in the treatise above, because of lacking a sincere mind and not forming the intention to practice and uphold \[them\], the precepts are not engendered. Furthermore, the \*Suvarna\* states: "Among these ten unwholesome actions, some have manifest form without unmanifest form; some have both manifest form and unmanifest form," as in the metaphors of a person's hand holding extremely fragrant or foul substances, roof tiles, wood, and so forth. From the texts above, having two is not false. > Next, explaining the names and meanings. > Question: Having understood the two precepts, please explain their names. > Answer: That which is called "manifest" (kriyā) is like a potter's wheel: the time of its turning is called "manifesting." Thus the \*Miśrakābhidharma-hṛdaya\* states: "The manifest is the physical body and the expedients of moving the body." That which is called "unmanifest" (avijñapti): once engendered, it continues to appear, constantly existing from beginning to end, throughout the four minds and three moral natures, without depending on conditions to be distinguished. Thus the \*Miśrakābhidharma-hṛdaya\* states: "After the movement of the body ceases, it accompanies other consciousnesses; this dharma arises in succession, and therefore is called unmanifest." The \*Tattvasiddhi-śāstra\*, in the "Chapter on the Unmanifest," states: "Depending on the mind, demerit and merit are engendered; during sleep, stupor, and so forth, at these times it constantly arises, and therefore is called unmanifest." Why is it called "precept" (śīla)? Precepts prohibit evil dharmas. Therefore, the \*Nirvāṇa \[Sūtra\]\* states: "Precepts simply mean preventing and checking all evil dharmas; if one does not commit evil, this is termed observing precepts." In the \*Suvarnaprabhāsa-sūtra\*, it is explained through five meanings, as previously explained under restraining, constricting, cooling, superior, training, and so forth. > — English (machine translation) (machine translation) - [Previous: 2.45](https://indike.org/pramana/in.bauddha.taisho.1804.2.45) - [Next: 2.47](https://indike.org/pramana/in.bauddha.taisho.1804.2.47) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1804.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1804~en-mt.2.46) — English, machine translation ## Linked texts (1) - [成實論 (Kumārajīva 411–412)](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.satyasiddhisastra*zh.7.20) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1804.2.46](https://indike.org/pramana/in.bauddha.taisho.1804.2.46) · Pramāṇa