俱舍論記 15.30

15.30

「已說從彼至例此應知」者，釋下兩句，明不律儀定從一切有情處得無少分境。不律儀者定從一切身三、語四七業道得，無不具支不律儀者。此定無有由一切下、中、上品三因，下品等心無俱起故，所以不言三因。「若有」已下，釋三品不俱。若有下心得不律儀，復後於異時上心殺生，彼但成就下不律儀，亦成殺生上品表、無表、處中業道，以不律儀無重發故。亦應說中、下品心殺生，略故不說。且據勝論，中品、上品例此應知。問：何故律儀有三品有不具七支，不律儀無三品必具七支？答：律儀難得，有漸受故有三品，有非具支。不律儀易得、頓得故，無三品及不具支。故《婆沙》一百一十七云「如是說者，律儀漸得，非不律儀。所以者何？律儀難得，以難得故漸受、漸得。不律儀易得，以易得故頓得、頓受。」問：此中若說不律儀人支具因不具者，即與《婆沙》相違。如《婆沙》一百一十七云「有於一切有情得不律儀，非由一切支、非由一切因者，謂以下纏斷眾生命，或中、或上非餘，亦不起餘支。有於一切有情得不律儀，由一切支、非由一切因者，謂以下纏斷眾生命，乃至說雜穢語，或中、或上非餘。有於一切有情得不律儀，由一切因、非由一切支者，謂以下、中、上纏斷眾生命，不起餘支。有於一切有情得不律儀，由一切支、由一切因者，謂以下、中、上纏斷眾生命，乃至說雜穢。」解云：《婆沙》據發不律儀緣說，故言支、因或具、不具；此論據得不律儀體說，故言支具，因不具也。

"Having explained that from them […] one should know that this is by analogy" explains the subsequent two lines, clarifying that non-restraint is definitely obtained from all sentient beings without any partial objective domain. One of non-restraint definitely obtains it from all seven courses of action—three of the body and four of speech; there is no one of non-restraint whose limbs are incomplete. This definitely does not occur through all three causes of inferior, middling, and superior, because inferior and other minds do not arise simultaneously; therefore, the three causes are not spoken of. From "if there is" downward, it explains that the three grades do not occur together. If one obtains non-restraint with an inferior mind and later at a different time kills with a superior mind, one only accomplishes inferior non-restraint, and also accomplishes the superior vijñapti, avijñapti, and intermediate course of action of killing, because there is no re-activation of non-restraint. One should also speak of killing with middling or inferior minds, but it is omitted for brevity. Taking the superior case for the moment, the middling and superior grades should be understood by analogy with this. Question: Why is it that restraint has three grades and can lack all seven limbs, whereas non-restraint has no three grades and must possess all seven limbs? Answer: Restraint is difficult to obtain and can be received gradually, so it has three grades and may not possess all limbs. Non-restraint is easy to obtain and obtained suddenly, so it lacks the three grades and incomplete limbs. Therefore, the *Mahāvibhāṣā*, fascicle 117, says: "The correct statement is: restraint is obtained gradually, not non-restraint. Why is that? Restraint is difficult to obtain; because it is difficult to obtain, it is received gradually and obtained gradually. Non-restraint is easy to obtain; because it is easy to obtain, it is obtained suddenly and received suddenly." Question: If here it is said that a person of non-restraint has complete limbs but incomplete causes, that would contradict the *Mahāvibhāṣā*. For the *Mahāvibhāṣā*, fascicle 117, says: "There is one who obtains non-restraint with respect to all sentient beings, not by all limbs and not by all causes: that is, one who takes the life of living beings with an inferior entanglement, or middling, or superior, and not the others, and also does not give rise to the remaining limbs. There is one who obtains non-restraint with respect to all sentient beings, by all limbs and not by all causes: that is, one who takes the life of living beings with an inferior entanglement, up to speaking frivolous speech, or middling, or superior, and not the others. There is one who obtains non-restraint with respect to all sentient beings, by all causes and not by all limbs: that is, one who takes the life of living beings with inferior, middling, and superior entanglements, but does not give rise to the remaining limbs. There is one who obtains non-restraint with respect to all sentient beings, by all limbs and by all causes: that is, one who takes the life of living beings with inferior, middling, and superior entanglements, up to speaking frivolous speech." The explanation says: The *Mahāvibhāṣā* speaks in terms of the conditions for activating non-restraint, and therefore says that limbs and causes may be complete or incomplete; this treatise speaks in terms of the essence of obtaining non-restraint, and therefore says the limbs are complete while causes are not complete.