俱舍論記 15.10

15.10

「若得靜慮至況從遮罪」者，釋從根本得。若得定、道戒，應知但從發根本業道處得。尚不從彼發加行、後起處得道、定戒，況從發遮罪處得此律儀？此即舉重況輕也。又解：別解律儀，教制遮罪故，從遮罪處發得遮戒。定、道律儀，無教制遮罪故，無別遮戒。由無別遮戒，不從遮罪處發。問：別解脫律儀何故亦從加行、後起處得，非定、道律儀？解云：別解律儀教制加行、後起罪故，從加行、後起處發。定、道律儀無教制故，所以不於加行、後起處得。又解：散位律儀於散位中加行、根本、後起三位，皆容得有別解律儀現行，如受大戒加行等中有勤策戒等，故得戒時通於三種起惡處得。定位律儀於定位中唯在根本起，即根本故，不在加行、後起位中，於定前、後無此戒故，故得戒時唯於一種起惡處得。故《正理》云「若得靜慮、無漏律儀，應知但從根本業道，以定中唯有根本業道故。非從前、後、近分而得，以在定位唯有根本，在不定位中無此律儀故。又解：散位律儀於散位中，有加行、根本、後起，故得戒時通於三種起惡處得。定位律儀於定位中，無有加行、後起，起即根本，故得戒時唯於一種起惡處得。又解：散戒、定戒俱對除惡，惡與散戒同欲界故、以相去近故、難防護故，故得散戒通於三種起惡處得。惡與定戒不同界故、相去遠故、易防護故，故得定戒唯於一種起惡處得。

"If one obtains dhyāna […] much less from offences by prohibition": this explains arising from the fundamental [courses of action]. If one obtains the discipline of dhyāna or the path, one should know that it is obtained only from the locus that gives rise to the fundamental courses of action. One does not even obtain the discipline of the path or dhyāna from the locus that gives rise to preparatory applications or subsequent actions; how much less could one obtain this discipline from the locus that gives rise to offences by prohibition? This is arguing from the grave to the light. Another explanation: In the pratimokṣa discipline, because the teaching institutes prohibitions against offences by prohibition, the disciplinary rules against offences by prohibition are generated and obtained from the locus of offences by prohibition. In the disciplines of dhyāna and the path, because there is no teaching instituting prohibitions against offences by prohibition, there are no distinct disciplinary rules against offences by prohibition. Because there are no distinct disciplinary rules against offences by prohibition, they do not arise from the locus of offences by prohibition. Question: Why is the pratimokṣa discipline also obtained from preparatory applications and subsequent actions, while the disciplines of dhyāna and the path are not? Explanation: Because the pratimokṣa discipline has teachings instituting offences for preparatory applications and subsequent actions, it arises from preparatory applications and subsequent actions. Because the disciplines of dhyāna and the path have no such teachings, they are not obtained from preparatory applications and subsequent actions. Another explanation: For the discipline of the distracted state, during the three states of preparatory application, fundamental, and subsequent actions within the distracted state, it is admissible for the pratimokṣa discipline to be actively present in all of them—for instance, in the preparatory application for receiving the full ordination, there are the novice precepts and so forth; therefore, when obtaining the discipline, it is obtained universally with respect to the three kinds of loci where evil arises. The discipline of the concentrated state, within the concentrated state, arises solely at the fundamental; because it is the fundamental itself, it does not exist in the states of preparatory application or subsequent actions, since before and after concentration this discipline does not exist; therefore, when obtaining the discipline, it is obtained solely with respect to one kind of locus where evil arises. Thus the Nyāyānusāra states: "If one obtains the dhyāna or anāsrava discipline, one should know it is only from the fundamental courses of action, because within concentration there are only the fundamental courses of action. It is not obtained from the preliminary, subsequent, or threshold states, because in the concentrated state there is only the fundamental, and this discipline does not exist in the non-concentrated state." Another explanation: In the distracted state, the discipline of the distracted state has preparatory application, fundamental, and subsequent actions; therefore, when obtaining the discipline, it is obtained universally across the three kinds of loci where evil arises. In the concentrated state, the discipline of the concentrated state has neither preparatory application nor subsequent actions; its arising is itself the fundamental; therefore, when obtaining the discipline, it is obtained only from the one kind of locus where evil arises. Another explanation: The discipline of the distracted state and the discipline of concentration both eradicate evil; evil and the discipline of the distracted state belong to the same Kāmadhātu, and because they are close to each other and difficult to guard against, when obtaining the discipline of the distracted state, it is obtained universally across the three kinds of loci where evil arises. Evil and the discipline of concentration belong to different realms, and because they are far apart and easy to guard against, when obtaining the discipline of concentration, it is obtained only from the one kind of locus where evil arises.