俱舍論疏 15.6

15.6

論「從現得者至有情處故」，釋第三節。即離七惡業根本、加行、後起，得別解脫戒。七惡業道及加行、後起，既有情所依、所止處，發戒亦合同。過去、未來，非是有情，非依處及非止處故，於現在蘊、界、處得。《正理論》云「有情處者，謂諸有情，及諸有情所依、止處。現蘊、處、界，內者即是有情所依，外者名為有情所止，非過未故（解云：有情即是六界之總名，所依即是內蘊界。有情所止者，即是外器、草、木及財、食。此等皆是現在假聚，非過未故）。」《婆沙》一百二十云「彼別解脫戒唯於現在有情數蘊、界、處得，不於過未，墮法數故。」

The treatise states: "Being obtained from the present [...] because they are the basis of sentient beings." This explains the third clause. Namely, by abstaining from the primary, preliminary, and subsequent [stages] of the seven evil karmas, one obtains the prātimokṣa precept. Since the seven evil paths of action and their preliminary and subsequent [stages] are the support and abiding place of sentient beings, engendering the precept must likewise be the same. The past and future are not sentient beings, and are not supports or abiding places; therefore, it is obtained in relation to the present aggregates, elements, and sense-fields. The *Nyāyānusāra* says: "'The basis of sentient beings' refers to sentient beings and the support and abiding places of sentient beings. The present aggregates, sense-fields, and elements: internally they are the support of sentient beings; externally they are called the abiding place of sentient beings, because they are not past or future. (Explanation: 'sentient beings' is the collective name for the six elements; 'the support' refers to internal aggregates and elements; 'the abiding place of sentient beings' refers to external vessels, grass, trees, wealth, and food. All these are present conventional aggregations, not past or future)." The *Vibhāṣā*, fascicle 120, says: "That prātimokṣa precept is obtained only in relation to the aggregates, elements, and sense-fields belonging to the category of present sentient beings, not in relation to the past or future, because [the past and future] fall under the category of [mere] dharmas."