俱舍論疏 15.10

15.10

論「非於正得至防護過現」，正《婆沙》文云「正得三種戒時，現無七支不善。言從現根本處得者，不分明也。應言從現起業處得，處是起業道處。」《正理論》云「有言非得善律儀時可有現在惡業道等，故應別立此四句文。謂應說言：有一類法於彼唯得別解律儀非二律儀，乃至廣說。第一句者，謂於現在得前後近分及遮罪遠離，餘隨所應皆如是說（准此，加行、後起者是惡業加行、後起，非是受戒時加行、後起）。於業道等處置業道等聲，故前四句義亦無失。由如是理，亦通防護過、現業道等，非唯防未來，以業道等聲說彼依處故。若異此者，則應但說防護未來，律儀但能防未來罪令不起故；非防過、現，已滅、已生，律儀於彼無防用故。」

On the Śāstra's: "It is not that upon directly obtaining... protecting against the past and present", the original text of the Vibhāṣā says: "When one directly obtains the three kinds of discipline, the seven branches of unwholesomeness do not presently exist. Saying that it is obtained from the present maula bases is not clear. One should say that it is obtained from the bases that currently give rise to karma, 'bases' being the bases where the karmapathas arise." The Nyāyānusāra says: "Some say that when obtaining wholesome discipline, present unwholesome karmapathas and so on cannot exist; therefore, these four propositions should be formulated differently. That is, one should say: there is a type of dharma in relation to which one only obtains prātimokṣa-saṃvara and not the other two disciplines, and so on at length. The first proposition refers to obtaining the preceding and subsequent preparatory stages and the abstention from pratikṣepaṇāsāvadya in the present; the rest should all be stated accordingly (In accordance with this, prayoga and pṛṣṭha are the prayoga and pṛṣṭha of unwholesome karma, not the prayoga and pṛṣṭha at the time of receiving the precepts). The term 'karmapatha' and so forth is applied to the loci of the karmapathas and so on; thus the meaning of the preceding four propositions is also without error. By this principle, it also covers protecting against past and present karmapathas and so on, not merely protecting against the future, because the term 'karmapatha' and so forth refers to their bases. Were it otherwise, one should only speak of protecting against the future, since discipline can only protect against future offences to prevent them from arising; it cannot protect against the past and present, since having already ceased or already arisen, discipline has no protective function with respect to them."