菩薩戒義疏 1.13

1.13

次論止、行二善。如有論：息惡不作，名之為止；信受修習，名之為行。佛教雖多，止、行收盡。諸惡莫作，即是誡門；眾善奉行，即是勸門。無作義該善惡，善惡無作義總止行。今先明善。善戒不起而已，起則伐惡，皆是止義；皆有進趣，皆是行義。逐其強弱，故有止、行。差別者，逐興心止惡無作，是止善；興心修善無作，是行善。如造井、橋梁、禮佛、布施，是善無作；如造魚、獵網等，是惡無作。次論道、定二無作，有行、有止。道、定二戒，義判為止；道、定二心，義判為行。尋無作從因緣息，從止緣息後生無作，是止善；從行緣息後生無作，名為行善。又誡門是止善，勸門悉屬行善。又解：行唯是作，止唯無作。又云：止、行二善，皆有無作。聲聞七眾戒，皆是律儀。戒體但止身、口二惡，善薩律儀備防三業。復申之至佛，長短、闊狹為異。無作義，從緣增上心發，下劣不發無記，心劣不發無作。如欲界修道，惑有九品，前六品發無作，後三品不發。故云：斯陀含出無作表，阿那含出不善表，羅漢出無記表。善、惡、無作，對心為論，各有四句。善四句者：一、是戒非無作，息惡之心能止，故名戒也；二、是無作非戒，謂造井橋梁，隨事隨用無作等，不能止惡，非是戒也；三者是戒是無作，謂善律儀等；四、非戒非無作者，謂餘善心也。惡戒四句：一、是戒非無作，謂息善之心；二、是無作非戒，謂殺盜等事，隨用無作也；三、是戒是無作，謂惡律儀等；四、非戒非無作，謂餘惡心也。惡戒二種：一、十六惡律儀；二、外道邪戒。惡律儀，如《大經》外道惡戒九十五種，各有戒法，或苦行為戒，持牛馬等，事火服風，常翹一脚，赴火投巖等，以此為戒，即是邪戒，運心長短，皆是惡戒也。

Next, the discussion turns to the two wholesomenesses of cessation and enactment. As a treatise states: putting an end to evil and not doing it is called cessation; faithfully receiving and practicing [the good] is called enactment. Although the Buddha's teachings are manifold, they are completely encompassed by cessation and enactment. 'Refrain from all evil' is the approach of prohibition; 'undertake all good' is the approach of exhortation. The meaning of the unmanifest encompasses both wholesome and unwholesome; wholesome and unwholesome unmanifest [karma] inherently embrace cessation and enactment. Here, we first explain the wholesome. Wholesome precepts simply do not arise, but when they do arise, they conquer evil, which in every case is the meaning of cessation; they always possess advancement, which in every case is the meaning of enactment. Following their strength or weakness, cessation and enactment are distinguished. As for the distinctions: following an aroused mind that puts an end to evil, the unmanifest is the wholesomeness of cessation; following an aroused mind that cultivates good, the unmanifest is the wholesomeness of enactment. Such deeds as building wells, constructing bridges, venerating the Buddha, and giving alms are wholesome unmanifest [karma]; such deeds as making nets for fish or hunting are unwholesome unmanifest [karma]. Next, the discussion turns to the two unmanifest [forms] of the path and meditation, which possess both enactment and cessation. The two precepts of the path and meditation are judged according to their meaning as cessation; the two minds of the path and meditation are judged according to their meaning as enactment. When investigating how the unmanifest ceases on the basis of conditions: the unmanifest that arises after cessation on the basis of conditions of cessation is the wholesomeness of cessation; the unmanifest that arises after cessation on the basis of conditions of enactment is termed the wholesomeness of enactment. Furthermore, the approach of prohibition is the wholesomeness of cessation, while the approach of exhortation belongs entirely to the wholesomeness of enactment. Another explanation holds: enactment is exclusively manifest, whereas cessation is exclusively unmanifest. Yet another states: both wholesomenesses of cessation and enactment possess the unmanifest. The precepts of the seven assemblies of śrāvakas are all precepts of restraint. The precept-essence only puts an end to the two evils of body and speech, whereas the bodhisattva's restraint fully guards the three karmas. Furthermore, extending it up to Buddhahood, there are differences in length and scope. As for the meaning of the unmanifest, it arises from an exalted mind dependent on conditions; an inferior mind does not generate neutral [karma], and a weak mind does not generate the unmanifest. For instance, in cultivating the path in the desire realm, there are nine grades of defilements: the first six grades generate the unmanifest, while the last three grades do not. Therefore it is said: the sakṛdāgāmin transcends the unmanifest; the anāgāmin transcends the unwholesome; the arhat transcends the neutral. When discussing the wholesome, the unwholesome, and the unmanifest in relation to the mind, each has four propositions. The four propositions of the wholesome are: (1) it is a precept and not the unmanifest—namely, the mind that puts an end to evil is capable of cessation, and is therefore called a precept; (2) it is the unmanifest and not a precept—namely, building wells and bridges, where the unmanifest conforms to the deed and conforms to its utility, yet cannot put an end to evil and is thus not a precept; (3) it is both a precept and the unmanifest—namely, wholesome restraint and the like; (4) it is neither a precept nor the unmanifest—namely, other wholesome minds. The four propositions of unwholesome precepts are: (1) it is a precept and not the unmanifest—namely, the mind that puts an end to good; (2) it is the unmanifest and not a precept—namely, deeds such as killing and stealing, where the unmanifest conforms to its utility; (3) it is both a precept and the unmanifest—namely, unwholesome restraint and the like; (4) it is neither a precept nor the unmanifest—namely, other unwholesome minds. There are two kinds of unwholesome precepts: (1) the sixteen unwholesome restraints; (2) the heterodox precepts of non-Buddhists. Unwholesome restraints are, as the Mahāparinirvāṇa-sūtra describes, the ninety-five kinds of unwholesome precepts of non-Buddhists, each having its own precept rules: either taking ascetic practices as precepts, imitating cows, horses, and the like, worshipping fire or consuming wind, constantly standing on one leg, leaping into fire or casting oneself down cliffs, and taking these as precepts—these are heterodox precepts; whether the mind's mobilization is long or short, all are unwholesome precepts.