俱舍論記 16.53

16.53

「七善業道至必依表故」者，釋第三句。七善業道，若從他受生別解脫戒，必皆具二，謂表、無表，受生尸羅必依表故。問：若言受生必皆具二，何故前文別解律儀非必定依表業而發？解云：既言受生，明非自然。此文據受生尸羅，故言具二。前文通據自然、見道得戒，故云非必定依表業而發。問：若言無表有離表生，何故下文言欲無無表離表而生？解云：下文論主敘異師義難，或通據加行、根本，故言欲無無表離表而生。若不爾者，遣使殺等根本成時有何表耶？又解：佛與獨覺、五苾芻等，要期受故、受生類故，亦名受生。若作此解，十種得戒皆依表生。問：何故前言非必定依表業而發？解云：前文敘餘師義。或可無表非必定依自類表發，顯互發也，如前解釋。若作此解，善順下文欲無無表離表而生。略述二解若具分別，如前十種得戒中說。問：如無表數，表數亦然，故言具二。為必有表言具二耶？解云：如受大戒依七表業發七無表。止善微細其相難了，雖有語表不令人聞，如鬼語等人不聞故。既言必皆具二，明知表、無表業數皆齊等。大戒既然，餘戒例爾。又解：若羯磨受戒，依身三表正發身三無表，兼發語四無表。若有語表，如何不聞？既不聞聲，明無語四表。若三歸受具，依語四表正發語四無表，兼發身三無表，由隨師語而發戒故。七支無表雖有互發，必定皆依表業而生，故言必皆具二，非言一一各別表生。餘近事等三歸受戒，唯一語表發四無表。又解：若羯磨受戒，如第二解。若三歸受具，由發語故有語表四，由身敬故有身表三，七支表發七無表。餘近事等三歸受戒，皆具四表及四無表。

[On the text,] "The seven good paths of karma [...] because it necessarily relies on vijñapti": This explains the third line. For the seven good paths of karma, if the prātimokṣa vows are taken and arise from another, they necessarily possess both—namely vijñapti and avijñapti—because śīla that arises through taking [vows] necessarily relies on vijñapti. Question: If taking and arising necessarily possess both, why does the earlier text say that prātimokṣa discipline does not necessarily arise by relying on vijñapti-karma? Explanation: Since it says "arises from taking [vows]", it is clear this is not spontaneous. This passage is based on śīla that arises from taking vows, hence it says they possess both. The earlier text comprehensively covers obtaining precepts spontaneously or via the path of seeing, hence it says it does not necessarily arise relying on vijñapti-karma. Question: If it is said that avijñapti can arise apart from vijñapti, why does the text below state that in the desire realm there is no avijñapti that arises apart from vijñapti? Explanation: The text below is the treatise master citing an objection from another teacher's position; or it comprehensively covers preparatory and fundamental [stages], hence stating that in the desire realm there is no avijñapti that arises apart from vijñapti. Were it not so, when one dispatches an emissary to kill and the fundamental act is accomplished, what vijñapti would there be? Another explanation: For the Buddha, pratyekabuddhas, the five bhikṣus, and so on, because they take vows with firm resolve and because it falls under the category of receiving and arising, it is also called "arising from taking [vows]". Under this explanation, all ten ways of obtaining precepts arise relying on vijñapti. Question: Why did the earlier text say it does not necessarily arise by relying on vijñapti-karma? Explanation: The earlier text recounted the view of other masters. Or perhaps avijñapti does not necessarily arise relying on a vijñapti of its own category, which shows reciprocal generation, as explained before. If this explanation is adopted, it accords well with the subsequent text that in the desire realm there is no avijñapti that arises apart from vijñapti. These two explanations are briefly stated; their full distinctions are as described above in the ten ways of obtaining precepts. Question: Just as is the number of avijñaptis, so too is the number of vijñaptis, hence it is said they "possess both"; or is it said they possess both simply because there must be vijñapti? Explanation: Just as in taking the full precepts, based on seven bodily vijñapti-karmas one generates seven avijñaptis. The good of restraint is subtle and its characteristics are hard to discern; although there is vocal vijñapti, it is not made audible to others, just as the speech of pretas is not heard by human beings. Since it says they necessarily possess both, it is clear that the numbers of vijñapti and avijñapti karmas are equal. The full precepts being so, the other precepts are analogous. Another explanation: If precepts are taken through formal karman, based on the three bodily vijñaptis one directly generates three bodily avijñaptis, and concurrently generates four vocal avijñaptis. If there were vocal vijñapti, how could it not be heard? Since no sound is heard, it is clear that there are no four vocal vijñaptis. If full ordination is taken through the three refuges, based on the four vocal vijñaptis one directly generates four vocal avijñaptis, and concurrently generates three bodily avijñaptis, because the precepts arise by repeating after the master's words. Although the seven limbs of avijñapti may arise reciprocally, they necessarily arise relying on vijñapti-karma; therefore it is said they necessarily possess both, not that each one individually arises from a distinct vijñapti. For other upasakas and so forth taking precepts through the three refuges, a single vocal vijñapti generates four avijñaptis. Another explanation: If precepts are taken through formal karman, it is as in the second explanation. If full ordination is taken through the three refuges, due to uttering speech there are four vocal vijñaptis, and due to bodily respect there are three bodily vijñaptis; thus the seven limbs of vijñapti generate seven avijñaptis. For other upasakas taking precepts through the three refuges, all possess four vijñaptis and four avijñaptis.