俱舍論頌疏論本 14

English (machine translation) 14

Language: English

14.1

From here, third, to broadly clarify manifest and unmanifest [karma]: first, clarifying the three unmanifest [karmas]; second, explaining them individually according to the three.

First, to clarify the three unmanifest [karmas], the treatise says: "The digression being concluded, we should again distinguish the characteristics of manifest and unmanifest [karma] mentioned earlier." A verse says:

14.3

"Unmanifest is threefold: discipline,
indiscipline, and neither."

14.4

Explanation: "Unmanifest is threefold": first, discipline; second, indiscipline; third, neither discipline nor indiscipline. The verse saying "neither" refers to this third, neither discipline nor indiscipline. Because it can ward off and eradicate the continuum of bad morality, it is called discipline.

14.5

From here, second, explaining them individually according to the three, which has five parts: first, explaining discipline individually; second, generally clarifying possession; third, clarifying the causes and conditions for acquiring precepts; fourth, clarifying the distinctions of relinquishment; fifth, clarifying possession with respect to planes of existence.

14.6

Within the first, explaining discipline individually: first, clarifying the three wholesome disciplines; second, specifically clarifying the first discipline.

14.7

First, to clarify the three wholesome disciplines, the treatise says: "How many distinctions are there of such discipline?" A verse says:

14.8

"Discipline is Prātimokṣa,
and that born of dhyāna and the Path."

14.9

Explanation: This marks the three disciplines: first, the Prātimokṣa discipline (meaning morality bound to the desire realm); second, the discipline born of dhyāna (meaning morality bound to the form realm); third, the discipline born of the Path (meaning untainted morality).

14.10

Within the second, specifically clarifying the first discipline: first, clarifying the first discipline; second, establishing the four moralities; third, individually explaining alternate names.

14.11

First, to clarify the first discipline, the treatise says: "What are the distinguishing characteristics of the first discipline?" A verse says:

14.12

"The first discipline has eight varieties;
its actual entity is only four.
Because names differ by change of bodily sex,
the distinct types do not conflict."

14.13

Explanation: The first line distinguishes names; the next three lines clarify the entity. "The first discipline has eight varieties" introduces them: first, the bhikṣu discipline; second, the bhikṣuṇī discipline; third, the probationer (śikṣamāṇā) discipline, meaning correctly training in the six dharmas (adding not eating at improper times to the five precepts); fourth, the novice monk (śrāmaṇera) discipline, who diligently receives exhortation from the fully ordained saṅgha, formerly called shami; fifth, the novice nun (śrāmaṇerikā) discipline; sixth, the lay male follower (upāsaka) discipline; seventh, the lay female follower (upāsikā) discipline; eighth, the one-day precept (upavāsa) discipline. These eight kinds are collectively called the first, the Prātimokṣa discipline.

14.14

"Its actual entity is only four" clarifies the entity. Although there are eight names, the actual entities are only four: first, bhikṣu; second, novice; third, lay follower; fourth, one-day observor. Why is this so? Apart from the bhikṣu precepts there is no separate bhikṣuṇī discipline; apart from the novice precepts there are no separate probationer or novice nun disciplines; apart from the lay male precepts there is no separate lay female discipline; therefore, the entities are only four.

14.15

"Because names differ by change of bodily sex" explains the reason. "Bodily sex" refers to physical appearance, namely the female or male faculty. Merely due to the transformation of sex, the names differ, but the precept-entity is not distinct. That is to say, at the time the faculty transforms, the original bhikṣu precepts come to be called the bhikṣuṇī discipline, or the bhikṣuṇī precepts come to be called the bhikṣu discipline; the original novice monk precepts come to be called the novice nun discipline, or the novice nun and probationer precepts come to be called the novice monk discipline; the original lay male precepts come to be the lay female discipline, or the lay female precepts come to be the lay male discipline. Therefore the treatise says: "At the time the faculty transforms, there are no causes or conditions for relinquishing what was previously acquired or acquiring a discipline not previously acquired; therefore, the four disciplines are not distinct from the three entities (Explanation: The causes and conditions for relinquishing precepts comprise four kinds of relinquishment in total; the causes and conditions for acquiring precepts refer to receiving them from another, etc. Now, the time of faculty transformation is not subsumed under the four relinquishments; therefore, it does not possess the causes and conditions for relinquishing previously acquired precepts. Moreover, at the time of faculty transformation there are no causes or conditions for acquiring precepts not previously acquired; hence we know that the four precepts of nuns and so forth are not distinct from the three entities of monks and so forth)." Question: "If from being a lay follower one receives the novice precepts, and again from a novice one receives the bhikṣu precepts, are these three disciplines given distinct names merely due to augmenting the preparatory means of abstinence—just as adding one to a single gold coin makes a pair, or adding five to five coins makes ten, and adding ten to ten becomes twenty? Or do these three precepts each have distinct entities that arise suddenly and completely?" Answer: "The three disciplines each have distinct entities and arise suddenly and completely; therefore, within the person of a bhikṣu, two hundred and sixty-five precepts operate simultaneously." Question: "The three disciplines share non-killing, etc.; this being so, when compared with one another, how do they differ within the same category?" Answer: "They differ relative to one another because of their causes and conditions. 'Cause' refers to the mind seeking the precepts; the original minds seeking the five precepts, etc., differ. 'Condition' refers to the precept master; for example, the five precepts are received from one person, the ten precepts are received from two masters, and the full precepts are received from ten masters; thus the conditions differ. Because all abstinences are initiated depending on causes and conditions, when causes and conditions differ, the abstinences differ; precepts are called abstinences because they abstain from evil. Furthermore, the treatise says: 'If this were not the case, when relinquishing the bhikṣu discipline, one would then have to relinquish all three disciplines, because the prior two would be subsumed within the latter one. Since this is not accepted, the three are each distinct. Yet these three do not conflict with one another and operate simultaneously within a single person; one does not relinquish a prior discipline by receiving a subsequent one, lest relinquishing the bhikṣu precepts would entail no longer being a lay follower, etc. (Explanation: Since upon relinquishing the bhikṣu [precepts] one is still called a lay follower, etc., it is clear that the three precepts operate simultaneously).'"

14.16

From here, second, establishing the four disciplines, the treatise says: "How are the four disciplines of lay follower, one-day observor, novice, and bhikṣu established?" A verse says:

14.17

"By undertaking abstinence from five, eight, ten,
and all that should be abstained from,
are established the lay follower, one-day observor,
novice, and bhikṣu."

14.18

Explanation: The first two lines mark the numbers of precepts; the lower two lines establish the names of the precepts. That is, if one undertakes abstinence from the five things to be avoided, the first discipline of a lay follower is established. The five to be avoided are: first, taking life; second, taking what is not given; third, sexual misconduct; fourth, false speech; fifth, drinking alcoholic beverages. If one undertakes abstinence from the eight things to be avoided, the second discipline of the one-day observor is established. The eight to be avoided are: first, taking life; second, taking what is not given; third, non-celibacy; fourth, false speech; fifth, drinking alcoholic beverages; sixth, adorning oneself with perfumes and garlands, and watching or listening to singing and dancing; seventh, sleeping or sitting on high, broad, ornate beds or seats; eighth, eating at improper times. If one undertakes abstinence from the ten things to be avoided, the third discipline of the novice is established: namely, among the previous eight, adorning oneself with perfumes and garlands and watching or listening to singing and dancing are divided into two, and accepting and keeping gold, silver, and other valuables is further added (Explanation: Because public criticism is grave, one is divided into two. To prevent obstruction of cultivating the Path, the keeping of gold and silver is prohibited). If one undertakes abstinence from all bodily and vocal karma that should be avoided, the fourth discipline of the bhikṣu is established.

14.19

From here, third, individually explaining alternate names, the treatise says: "What are the distinct names of the Prātimokṣa discipline?" A verse says:

14.20

"All are called śīla, good conduct, action, and restraint;
Only the first vijñapti and avijñapti are called prātimokṣa and karmapatha."

14.21

Explanation: These have six designations: First, because they level rugged karma, they are called śīla. In lexical gloss, this means cool clarity. As the gāthā says: 'Delighting in receiving and maintaining precepts, the body has no fevered torment; hence it is called śīla.' Second, because the wise praise them, they are called good conduct. Third, being actions in their own nature, they are called action (karma). Question: 'Is not avijñapti also called "non-action" (akriyā)? Why say here that it is an action in its own nature?' Answer: 'A person with shame, under the power of avijñapti, does not commit various evils; thus it is called "non-action". Being produced by the volition of vijñapti, it receives the name "action".' Fourth, because they guard body and speech, they are called restraint (saṃvara).

14.22

Regarding the fifth and sixth designations, the verse states: 'Only the first vijñapti and avijñapti are called prātimokṣa and karmapatha.' The designation prātimokṣa is the fifth designation. Karmapatha is the sixth designation. 'First' refers to the first moment. When taking the precepts, because one individually abandons various evils, on the basis of this meaning of initial individual abandonment, the name prātimokṣa ('individual liberation') is established. In the second moment and onward, though one can abandon evil, it is not the initial abandonment; hence it cannot be called prātimokṣa. In the second moment and onward, it can only be called the restraint of prātimokṣa (prātimokṣa-saṃvara), because it can prevent fault; thus the name 'restraint' applies without distinction to both the initial and subsequent states. 'Prātimokṣa-saṃvara' means the restraint of prātimokṣa, an appositional determinative compound (tatpuruṣa). Furthermore, this first moment is also called karmapatha, which is the sixth designation. The volition originally seeking the precepts is perfected on this day; based on the meaning of carrying out action, the name karmapatha ('path of action') is established. That is, the volition prior to the precepts is called 'action'. The substance of the precept in the first moment is called 'path'. Because it is trodden by volition, it is the path belonging to action; hence it is called karmapatha. Thus, the first moment is called prātimokṣa because it initially abandons evil; it can also be called prātimokṣa-saṃvara because it can prevent fault; and it can also be called a fundamental karmapatha because it arises carrying out volition. The second moment and onward are not called karmapatha because they do not carry out volition; they are called 'subsequent risings' because they are subsequent to the fundamental.

14.23

Next is the second [section], which generally explains possession (samanvāgama). Within this there are two parts: first, generally explaining possession; second, explaining possession in terms of the [three] times.

14.24

Within the first, generally explaining, there are again three sections: first, explaining possession of the three precepts; second, explaining the restraint of abandonment; third, reconciling the two restraints in the sūtras.

14.25

Below is the first, explaining possession of the three precepts. The treatise asks: 'Who possesses which restraint?' The verse says:

14.26

"Eight possess prātimokṣa; those who obtain dhyāna and the noble
Possess that born of dhyāna and the path; the latter two evolve conforming to the mind."

14.27

Explanation: The first line explains possession of prātimokṣa; the next two lines explain possession of [the restraints of] absorption and the path; the final line explains the distinction. 'Eight possess prātimokṣa': beginning with bhikṣus and ending with upavāsas, these eight classes possess the precepts of prātimokṣa.

14.28

'Those who obtain dhyāna' refers to obtaining the fundamental four dhyānas, the anāgamya (not-yet-arrived), the intermediate, as well as the threshold states (sāmantaka) of the upper three dhyānas, which are collectively called dhyāna. Because the various threshold stages are near dhyāna, they receive the name dhyāna, just as a place near a village receives the name of the village. 'Those who obtain [the status of] the noble' refers to the śaikṣa and aśaikṣa.

14.29

If one obtains dhyāna, one possesses the restraint born of dhyāna; that is, because the precepts arise from dhyāna or rely on dhyāna, they are called the restraint born of dhyāna. If one obtains [the status of] the noble, one possesses the restraint born of the path.

14.30

'The latter two evolve conforming to the mind': only the two, [the restraints of] absorption and the path, are said to conform to the mind in evolution. When entering absorption they exist; when emerging from absorption they do not. Being simultaneous with the mind of absorption, they are called conforming to the mind in evolution. The precepts of prātimokṣa do not evolve conforming to the mind; they continuously evolve even during a different mind or mindless state (a 'different mind' means bad or unmanifested).

14.31

Next is the second [section], explaining the restraint of abandonment (prahāṇa-saṃvara). The treatise asks: 'According to what meaning are the two restraints of dhyāna and uncontaminated (anāsrava) called the restraint of abandonment?' The verse says:

14.32

"The two arising simultaneously with the nine uninterrupted [paths]
Of the anāgamya are called abandonment."

14.33

Explanation: 'The nine uninterrupted of the anāgamya' means that there is the restraint of abandonment in the nine uninterrupted paths (ānantaryamārga) of the anāgamya stage; these uninterrupted paths apply both to the dhyāna path and the uncontaminated path.

14.34

'The two arising simultaneously are called abandonment': 'the two' refers to the dhyāna and uncontaminated precepts. These precepts, arising simultaneously with the nine uninterrupted paths of the anāgamya, are called 'the two arising simultaneously'. Because these two arising simultaneously can permanently abandon the evil precepts belonging to the desire realm and the defilements that give rise to them, they are called the restraint of abandonment. The two precepts arising simultaneously with the first eight uninterrupted [paths] can abandon desire-realm defilements, and are called the restraint of abandonment. The two precepts arising simultaneously with the ninth uninterrupted [path] can abandon desire-realm defilements and additionally abandon evil precepts, and are called the restraint of abandonment. Because these evil precepts are abandoned through the abandonment of their objective bond (ālambanasaṃyojana), it is only when all nine grades of defilements that can objectify them are completely abandoned that they are said to be abandoned; therefore, the first eight grades do not abandon the evil precepts. Only the anāgamya stage can abandon desire-realm defilements; hence the anāgamya is taken. The uninterrupted path abandons defilements, and the path of liberation (vimuktimārga) realizes cessation; therefore, only the uninterrupted [path] is called the restraint of abandonment. There is dhyāna restraint that is not the restraint of abandonment; one should formulate a fourfold proposition (catuṣkoṭi): In the first proposition, excluding the contaminated restraint of the nine uninterrupted paths of the anāgamya absorption, one takes the remaining contaminated restraints of the path of liberation of the anāgamya stage and the contaminated dhyāna restraints of the higher stages. Because they are contaminated, they are called dhyāna restraints; because they do not abandon defilements, they are not restraints of abandonment. In the second proposition, one relies on the uncontaminated restraints of the nine uninterrupted paths of the anāgamya absorption: because they are uncontaminated, they are not dhyāna restraints; because they belong to the uninterrupted path, they are called restraints of abandonment. In the third proposition, one refers to the contaminated restraints of the nine uninterrupted paths of the anāgamya absorption: because they are contaminated, they are called dhyāna restraints; because they belong to the uninterrupted path, they are called restraints of abandonment. In the fourth proposition, excluding the uncontaminated restraints of the nine uninterrupted paths of the anāgamya absorption, one takes the remaining uncontaminated paths of liberation of the anāgamya stage and all uncontaminated restraints of the higher stages: because they are uncontaminated, they are not dhyāna restraints; because they do not belong to the uninterrupted path, they are not restraints of abandonment.

14.35

Regarding uncontaminated restraint and non-restraint of abandonment, there is also a fourfold proposition, which can be understood by analogy with the previous four propositions.

14.36

Next is the third [section], reconciling the two restraints in the sūtras. The treatise asks: 'If so, the verse of the summary precepts spoken by the World-Honoured One states: "Good is restraint of the body, good is restraint of speech, good is restraint of the mind, good is restraint everywhere" (restraint everywhere praises the three karmas collectively). Moreover, a sūtra says: "One should well protect and well abide in the restraint of the eye faculty." Question: In these two sūtras, what is the intrinsic nature of these two restraints, of mind and of the eye faculty? Answer: The intrinsic nature of these two is not avijñapti-rūpa. If so, what is it?' The verse says:

14.37

"Correct awareness united with correct mindfulness
Is called the restraint of the mind and faculties."

14.38

Explanation: 'Correct awareness united with correct mindfulness is called the restraint of the mind and faculties': combining the two previous kinds—correct awareness (saṃprajanya) and correct mindfulness (smṛti)—is called the restraint of the mind and faculties. Correct awareness is wisdom (prajñā); correct mindfulness is mindfulness (smṛti). Because this mindfulness and wisdom can guard against faults, these two restraints have wisdom and mindfulness as their substance.

14.39

Next is the second [part], explaining possession in terms of the [three] times: first, possessing avijñapti; second, possessing vijñapti; third, explaining the name of bad precepts; fourth, possessing vijñapti and avijñapti.

14.40

Within possessing avijñapti: first, explaining possession in terms of the [three] times; second, possessing the intermediate in terms of the [three] times; third, possessing the intermediate while abiding in good or evil.

14.41

First, regarding explaining possession in terms of the [three] times, the treatise says: 'Now one should investigate: regarding vijñapti and avijñapti, who possesses what, and for how long? (a question). First, let us analyze possessing the avijñapti of restraint and non-restraint.' The verse says (as an answer; vijñapti will be explained in later text; here it explains only avijñapti, hence it says 'first'):

14.42

"Abiding in the avijñapti of prātimokṣa, while not abandoned, one always possesses the present;
After that moment, one possesses the past; the same holds for non-restraint.
Having obtained the restraint of dhyāna, one always possesses the past and future;
For the noble's first [moment], the past is excluded; abiding in absorption and the path, one possesses the intermediate."

14.43

Explanation: The first three lines explain the avijñapti of prātimokṣa; the next line explains the avijñapti of non-restraint; the next two lines explain the avijñapti concurrent with absorption; the next line explains the avijñapti concurrent with the path; the final line explains both absorption and the path. 'Abiding in the avijñapti of prātimokṣa, while not abandoned, one always possesses the present': as long as the avijñapti of prātimokṣa is not yet abandoned, one always possesses the present. This phrase 'while not abandoned' carries through to the subsequent lines on absorption and the path, because stating possession necessarily entails that it has not yet been abandoned.

14.44

'After that moment, one possesses the past': this explains that after the initial moment of the avijñapti of prātimokṣa, one also possesses the past; because of acquisition posterior to the dharma (paścātprāpti), one possesses the past. Consequently, in the initial moment, one possesses only the present time. In the second moment and onward, one possesses both times; there is no acquisition prior to the dharma (pūrvaprāpti), so one does not possess the future. Question: 'Why is there no acquisition prior to the dharma?' Answer: 'Matter that does not conform to the mind has weak power, so it has no acquisition prior to the dharma.'

14.45

'The same holds for non-restraint': this explains that possession of the avijñapti of non-restraint across the times is like the precepts of prātimokṣa, hence it says 'the same holds'. That is, as long as evil precepts have not been abandoned, one always possesses the present; after the initial moment, one also possesses the past.

14.46

'Having obtained the restraint of dhyāna, one always possesses the past and future': this explains that as long as dhyāna precepts have not been abandoned, one always possesses the past and the future. 'Always possesses the past' means that regarding the dhyāna precepts lost in other past lives, now in the initial moment one must re-acquire those past dhyāna precepts. 'Always possesses the future': because matter that evolves conforming to the mind has strong power, as long as it has not been abandoned, one always possesses the future.

14.47

'For the noble's first [moment], the past is excluded': this means that regarding the uncontaminated restraint wherein a noble one abides, in the initial moment at the stage of the acceptance of the dharma of suffering (duḥkhe dharmajñānakṣānti), one must possess the future, but does not possess the past. Because this kind of noble path has never arisen before, and the past therefore does not exist, one is not said to possess it. In the second moment and onward, one always possesses the past and future, identical to dhyāna precepts.

14.48

'Abiding in absorption and the path, one possesses the intermediate': 'abiding' refers to presently abiding; 'intermediate' means the present, being between the past and future. When currently inside absorption, one is said to 'abide'. When in the stage of contemplation, one possesses the present precepts, which is called 'possessing the intermediate'. When emerging from contemplation, one does not possess the present, because the precepts of absorption and the path evolve conforming to the mind.

14.49

Next is the second [part], possessing the intermediate in terms of the [three] times. The treatise says: 'Having analyzed abiding in good and bad restraints, how is it for one abiding in the intermediate?' The verse says:

14.50

"For one abiding in the intermediate, there is avijñapti;
At first one possesses the intermediate, and later the two."

14.51

Explanation: 'One abiding in the intermediate' refers to neither restraint nor non-restraint. 'There is avijñapti' means that for one abiding in the intermediate, not necessarily everyone has avijñapti; some have avijñapti, hence the verse states 'there is'. If there is avijñapti, it is subsumed under the category of good precepts or bad precepts.

14.52

'At first one possesses the intermediate, and later the two': the avijñapti of one abiding in the intermediate initially possesses the present; after the initial moment, one possesses both the past and present times.

14.53

Next is the third [section], explaining possessing the intermediate while abiding in good or evil. The treatise asks: 'Does one abiding in restraint or non-restraint also possess bad or good avijñapti? If possessed, for how long does it last?' The verse says:

14.54

"Abiding in restraint or non-restraint, one gives rise to defiled or pure avijñapti;
At first one possesses the intermediate, and later the two, until the power of defilement or purity ends."

14.55

Explanation: The upper two lines answer the former question; the lower two lines answer the latter question. 'If abiding in restraint, one gives rise to defiled avijñapti': as when bhikṣus give rise to intense defilements and commit killing, binding, and so forth. 'Abiding in non-restraint, one gives rise to pure avijñapti': as when butchers and the like give rise to a pure mind and perform prostrations to the Buddha and so forth. As long as these two minds are not severed, whatever avijñapti exists continuously succeeds itself; hence this avijñapti lasts 'until the power of defilement or purity ends'. In the first moment one possesses only the present; in subsequent moments one possesses both the past and present times.

14.56

Second, from this point forward, the acquisition of manifestation is explained. The treatise says: "Having already analysed non-manifestation, how is manifestation acquired?" A verse says:

14.57

"While actively performing a manifestation, one possesses it in the present;
Afterwards, one possesses it as past, not future.
Obscured and unobscured [neutral ones]
Are possessed only in the present."

14.58

The explanation says: The first two lines clarify the possession of wholesome and unwholesome manifestations, and the latter two lines clarify the possession of neutral manifestations. "While actively performing a manifestation, one possesses it in the present": this manifestation refers to manifestation of discipline, non-discipline, and intermediate manifestation. When one is actively performing this manifest karma, one constantly possesses it in the present; hence it is called "possesses it in the present".

14.59

"Afterwards, one possesses it as past, not future": after the initial moment of the above manifest karma, one possesses it throughout the past, not the future, because physical form that does not conform to the mind is weak and inferior in power.

14.60

"Obscured and unobscured [neutral ones] are possessed only in the present": this clarifies neutral manifestations. "Are possessed only in the present" means that for neutral manifestations, possession occurs only simultaneously with the phenomenon, so they are possessed in the present tense; there is no prior or subsequent possession, and they are not possessed as past or future, because the power of the phenomenon is weak. Because this neutral manifestation is by nature dull and obtuse and arises following something else, it is possessed only in the present. Although the mind capable of generating them—such as obscured neutral minds—is neutral, it does not arise following something else, and its possession extends across the three times. A neutral mind is called an inferior mind; neutral manifest karma arises from an inferior mind, and its power is doubly inferior to that mind capable of generating it. Therefore, manifestation is possessed in the present, while mind is possessed in the three times—there is a difference.

14.61

Third, from this point forward, the alternative names of bad precepts are explained. The treatise says: "Regarding the differences of names for this non-discipline:" A verse says:

14.62

"Misconduct, bad precepts, karma,
Paths of karma, and non-discipline."

14.63

The explanation says: There are five names, which are differences in names for non-discipline. Because they are reproached and loathed by the wise and because their fruits are not desirable, the name "misconduct" is established. Because they defile pure ethical discipline (śīla), they are called "bad precepts". Because they are produced by body and speech, they are called "karma". Because they are included in the fundamental, they are called "paths of karma". Because they do not restrain body and speech, they are called "non-discipline". However, the name "path of karma" designates only the initial moment; spanning the initial and subsequent stages, the other four names are established.

14.64

Fourth, from this point forward, the possession of manifestation and non-manifestation is explained. The treatise says: "One may possess manifest karma but not non-manifest karma, and so forth; a fourfold schema should be constructed. What is its matter?" A verse says:

14.65

"Possessing manifestation and not non-manifestation
Belongs to one dwelling in the intermediate who acts with weak intention;
Noble ones who have abandoned [the past] and have not generated manifestation
Possess non-manifestation, not manifestation."

14.66

The explanation says: The first two lines are the first clause, and the latter two lines are the second clause. "Possessing manifestation and not non-manifestation" presents the topic. "Belongs to one dwelling in the intermediate who acts with weak intention" explains it. Dwelling in neither discipline nor non-discipline is called "dwelling in the intermediate". This means a person dwelling in the intermediate who performs wholesome or unwholesome actions with a weak and inferior mind generates only manifest karma; because the mind is slight, it does not generate non-manifestation.

14.67

"Noble ones who have abandoned [the past] and have not generated manifestation possess non-manifestation, not manifestation": this refers to noble ones having undergone rebirth who dwell in the embryonic stage, where manifest karma has not yet arisen, and that which was born in the past has by now been abandoned; hence they do not possess manifestation, but possess only non-manifestation. Noble ones of the desire and form realms possess the past and future non-manifestations of absorption and path; noble ones of the formless realm possess the past and future non-manifestations associated with the path. As for the clause of both: those dwelling in the intermediate who perform karma with heavy minds, as well as noble ones who have not undergone rebirth, also possess manifestation and possess non-manifestation; this is called the clause of both. As for the clause of neither: ordinary worldlings dwelling in the embryonic stage possess neither manifestation nor non-manifestation.

14.68

Third, from this point forward, the different conditions for acquiring precepts are explained: first, clarifying the acquisition of the three disciplines; second, clarifying the delimitation of time; third, clarifying the precepts of fasting (upavāsa); fourth, clarifying the lay precepts (upāsaka-śīla); fifth, clarifying the differences in acquiring the three disciplines.

14.69

First, from this point forward, the acquisition of the three disciplines is explained. The treatise says: "By what are these disciplines acquired?" A verse says:

14.70

"That born of absorption is acquired through the stage of absorption;
A noble one's [stage] acquires that born of the path.
Prātimokṣa discipline
Is acquired through instruction by another, and so forth."

14.71

The explanation says: "That born of absorption is acquired through the stage of absorption" clarifies the acquisition of the discipline of absorption. The defiled-free preliminary (anāgamya), the intermediate (dhyānāntara), the four fundamental dhyānas, and the upper three access concentrations (sāmantaka) are called the stages of absorption. This discipline born of absorption is simultaneous with the absorbed mind; therefore, upon acquiring the stage of absorption, one acquires the discipline of absorption.

14.72

"A noble one's [stage] acquires that born of the path" clarifies the acquisition of the discipline of the path. "That" refers to the preceding dhyānas; moreover, the word "noble" is stated to select six stages: the preliminary, intermediate, and four fundamental absorptions. Only these six stages possess the uncontaminated path; therefore, the word "noble" is stated to select the uncontaminated six dhyāna stages. Upon acquiring that noble path, one acquires the discipline born of the path, because it is simultaneous with the mind.

14.73

"Prātimokṣa discipline is acquired through instruction by another, and so forth" clarifies the acquisition of prātimokṣa discipline. The words "instruction by another" mean receiving it from a teacher. This has two kinds: first, acquiring it from the saṃgha. Saṃgha is translated here as "community"; monks, nuns, and probationary nuns (śikṣamāṇā) generate precepts by relying on the community, which is called acquiring from the saṃgha. Second, acquiring it based on a pudgala, that is, an individual person. The other five kinds of precepts, such as those of the novice (śrāmaṇera), are not generated from the community, and are called acquiring from a pudgala. The verse says "and so forth" because the masters of the Vibhāṣā explain that there are ten ways of acquiring full ordination (upasampadā); hence "and so forth" is stated. First, through spontaneity: that is, the Buddha and the pratyekabuddhas; spontaneity is knowledge, and because they did not rely on a teacher, upon realizing this knowledge they acquired full ordination. Second, through entry into the certainty of rightness (samyaktvaniyāma): that is, when the five monks including Kauṇḍinya generated the path of seeing, they acquired full ordination. Third, through the Buddha calling, "Come, monk (ehi bhikṣu)." At that time they acquired the precepts, such as Yaśas and others. The *Nyāyānusāra* says: "Due to the power of original vows and the Buddha's spiritual empowerment." Fourth, through faithful acceptance of the Buddha as the Great Master, one acquires full ordination, as in the case of Mahākāśyapa. Fifth, through skillful response: when Sudāyi was only seven years old, the Buddha asked, "Where is your home?" He replied, "In the three realms there is no home." This pleased the Buddha's mind, and though he was not yet twenty, the Buddha permitted him to receive ordination through a formal act of the saṃgha (karmavācanā). Sixth, through respectful acceptance of the eight weighty dharmas (aṣṭagurudharma), as in the case of Mahāprajāpatī. In Sanskrit, she is called Mahāprajāpatī; the Great Brahmā King is called "Lord of Great Progeny" (Mahāprajāpati) because he gives birth to many sentient beings; she was begged from Brahmā, and named after where she was begged from. The Buddha dispatched Ānanda to explain the eight dharmas to her; hearing them, she revered them and immediately acquired the precepts. Seventh, through sending an envoy: that is, the nun Dharmadinnā. Because this nun was beautiful, it was feared there would be dangers on the road, so she did not stay among the saṃgha. The saṃgha dispatched a nun envoy to transmit the Dharma and go confer the precepts on her, and she thereupon acquired the precepts. Because the nun was beautiful, this special exception was granted. Eighth, through a holder of the Vinaya being the fifth person: where the saṃgha is scarce in borderlands, five persons are permitted for ordination, but there must be one holder of the Vinaya to perform the act; hence it is called "the fifth". Ninth, through a community of ten, as in the Central Region. Tenth, through reciting the three refuges in the Buddha, Dharma, and Saṃgha: when the sixty members of the Bhadravargīya assembled together to receive full ordination, the Buddha dispatched Ānanda to proclaim the three refuges for them, and they thereupon acquired the precepts. The prātimokṣa discipline acquired as described above does not necessarily arise based on manifest karma.

14.74

Second, from this point forward, the delimitation of the duration of precepts is explained: first, clarifying the prātimokṣa discipline; second, clarifying non-discipline.

14.75

Now, as for the first, the delimitation of the duration of precepts, the treatise says: "Furthermore, regarding this stated prātimokṣa discipline, for how long a duration should one undertake and receive it?" A verse says:

14.76

"Prātimokṣa discipline
Is for the duration of life or for a day and night."

14.77

The explanation says: The seven classes of disciples, such as monks, must undertake it for the duration of their lives; only the fasting precepts (upavāsa) are received for a single day and night. Because there are only two limits of time for precepts—first, the limit of a lifetime, and second, the limit of a day and night—the duration is definitively so. According to the Sautrāntika, one may receive the fasting discipline for either a single day and night or for many days and nights. The masters of the Vibhāṣā say: "There has never been a sūtra stating that receiving the fasting precepts for longer than a day and night is valid; therefore our school does not accept this doctrine."

14.78

Second, from this point forward, the duration of bad precepts is explained. The treatise says: "Based on what limit does one acquire non-discipline?" A verse says:

14.79

"Bad precepts do not have [the limit of] a day and night,
Because they are not received like good [precepts]."

14.80

The explanation says: By undertaking to perform bad karma for the duration of one's life, one acquires non-discipline, not for a single day and night; this is because they are not received like good precepts. That is, no one ever sets a limit facing a teacher: 'I receive the precepts of non-discipline for a single day and night.' Because this is karma reproached and loathed by the wise, there is no facing a teacher, and there is no single day and night—one undertakes it for the duration of life. Although one does not face a teacher, due to generating the ultimate intention to destroy what is good, one acquires non-discipline.

14.81

Third, from this point forward, the precepts of fasting are explained, containing three sections: first, clarifying the method of reception; second, clarifying the completion of the eight factors; third, clarifying that one acquires fasting without receiving the lay precepts.

14.82

First, clarifying the method of reception, the treatise says: "Having stated that the fasting discipline is for a single day and night, when one wishes to properly receive it, how should one receive it?" A verse says:

14.83

"Fasting is taken in the morning,
On a lower seat, received from a teacher,
Reciting following the instruction, complete in its branches,
Free from adornment, for a day and night."

14.84

The explanation says: There are seven points here. First, 'in the morning' means that receiving this precept must be at sunrise, because this precept must last for a full day and night; if there are obstructive conditions in the morning, it may also be received after the midday meal. Second, 'must be on a lower seat' means sitting before the teacher on an inferior, lower seat, or squatting, kneeling, bowing, and joining one's palms, except only when ill; if one lacks respect, the discipline does not arise. Third, 'received from a teacher' means it must be taken from a teacher, with no allowance for self-reception; later, if encountering conditions for violating precepts, out of shame before the precept teacher, one can avoid violating them. Fourth, 'reciting following the instruction' means that the receiver of this precept should follow the teacher's instruction and repeat after him, neither before nor simultaneously; if conferral and reception are otherwise, neither is valid. Fifth, receiving all eight factors fully completes fasting; lacking any one of them, fasting is not completed. Sixth, 'free from adornment' is because it is a source of arrogance and self-indulgence; everyday bodily adornments do not necessarily need to be discarded, because arrogance cannot arise on account of them. Seventh, 'for a day and night' means until sunrise the next morning; if not received properly according to Dharma in this way, it generates only good conduct and one does not acquire the discipline. Calling it 'fasting' (upavāsa, 'dwelling near') means dwelling near the arhats, because one trains in emulation of them; or it means dwelling near the lifelong precepts; or it is called 'nourishing' (poṣadha), because it nourishes sentient beings of weak and slight roots of goodness, causing their roots of goodness to gradually grow. As a verse says: 'Since through this one can nourish / The good, pure minds of oneself and others, / Therefore the Bhagavān / Called this nourishing.'

14.85

Second, from this point forward, the completion of the eight branches is explained. The treatise says: "For what reason must the reception of this necessarily be complete in eight branches?" A verse says:

14.86

"The branches of discipline, non-heedlessness, and restraint
Are four, one, and three, respectively,
To guard against intrinsic offenses,
Loss of mindfulness, and arrogance."

14.87

The explanation says: As for the first two lines, abstaining from killing and the other four are called the branches of discipline, because they guard against intrinsic offenses. Abstaining from drinking alcohol, which is one, is called the branch of non-heedlessness, because alcohol inevitably leads to heedlessness and violation of intrinsic precepts. Abstaining from applying cosmetics and the other three are called the branches of restraint, because they conform to a mind of disgust and renunciation.

14.88

The lower two lines explain the establishment of the three branches above. The reason for establishing the first, the morality branch, is to guard against natural misdeeds; the four beginning with killing living beings are called natural misdeeds. Establishing the second, the non-negligence branch, guards against loss of mindfulness. Establishing the third, the restraint branch, guards against arrogance and dissipation. And as for calling these eight the "eight branches of the fast-day": according to the Sautrāntika school, these eight collectively are called the fast-day, while distinctively they are called branches. A branch is a part. Because the parts form the whole, it obtains the name "branch"; therefore, the name "fast-day" is nominal and not real, just like the components of a cart (aggregating various components forms what is called a cart), a four-branch army (aggregating elephants, horses, chariots, and infantry forms what is called an army), and five-ingredient powder (aggregating five parts of medicine forms what is called a powder)—the three of cart, army, and powder are nominal designations. But according to the Sarvāstivāda school, abstaining from untimely eating is the essence of the fast-day; because it is one among the eight, it is also a branch of the fast-day. The remaining seven branches, because each is one among the eight, are branches of the fast-day; they are not abstaining from untimely eating, and thus are not the fast-day [itself].

14.89

From here, the third section explains that one who does not undertake [the vows of] a lay follower may still obtain [the vows of] dwelling nearby. The treatise says: "Is it only a lay follower who obtains the observance of dwelling nearby, or can others also receive [the vows of] dwelling nearby?" The verse says:

14.90

"Others too have dwelling nearby; / Without taking the three refuges, it does not exist."

14.91

The explanation says: "Others too have" means that "others" refers to the three refuges. Even if one does not undertake [the status of] a lay follower, but merely takes the three refuges, one also obtains [the vows of] dwelling nearby; therefore it says "others too have." If one does not take the three refuges, one certainly does not obtain [the vows of] dwelling nearby; therefore it says "without taking the three refuges, it does not exist." Or, if someone does not know that taking the three refuges is required before one first generates the discipline, or if they forget through error and directly undertake dwelling nearby, they also generate and obtain the discipline, because the moral discipline is generated through the power of intention.

14.92

From here, the fourth section explains the precepts of a lay follower in eight parts: first, explaining the time when the discipline is generated; second, harmonizing scriptural texts; third, explaining the three grades of precepts; fourth, explaining the essence of the three refuges; fifth, explaining abstaining from sexual misconduct; sixth, explaining that taking a wife is not an infraction; seventh, explaining abstaining from false speech; eighth, explaining the prohibition of drinking alcohol.

14.93

Below, the first part explains the moral discipline of a lay follower. According to the Sautrāntika school, taking the three refuges makes one a "three-refuges lay follower." Subsequently reciting the forms of the five precepts makes one a "five-precepts lay follower." When taking the three refuges, one has not yet generated the five precepts; regarding these five precepts, according to how many one undertakes, one generates and obtains those precepts. But according to the Sarvāstivāda school, as soon as one finishes taking the three refuges, one generates the five precepts; one must have all five precepts to be called a lay follower. Thus the treatise says: "As the sūtra states: 'The Buddha told Mahānāma: "Any householder, a white-robed man endowed with male faculties, who takes refuge in the Buddha, the Dharma, and the Saṅgha, arouses a sincere and pure mind, speaks words of truth and verity, and proclaims himself, 'I am an upāsaka (which means a lay follower); may the venerable one bear me in mind and protect me with loving-kindness and compassion'—to this extent is one called an upāsaka."' Does one become a lay follower merely by taking the three refuges? (The sūtra is cited to raise the question.) The foreign masters say that merely through this does one become one. (This is the Sautrāntika reply: merely through these three refuges does one become a lay follower.) The masters of Kaśmīra say that apart from the discipline of a lay follower, one is not a lay follower. (This is the Sarvāstivāda position: one must have the five precepts to be called a lay follower.) If so, would this not contradict this sūtra? (The Sautrāntika objects: this *Mahānāma Sūtra* speaks only of the three refuges and does not mention the five precepts.) It does not contradict it, because the discipline has already been generated. (The Sarvāstivāda replies.) At what time is the discipline generated? (The Sautrāntika inquires. The above is from the treatise text.)" The verse says:

14.94

"By proclaiming oneself a lay follower, the discipline is generated; / It is explained as being like a monk and the like."

14.95

The explanation says: "By proclaiming oneself a lay follower, the discipline is generated" answers the time of generating the discipline. In the *Mahānāma Sūtra*, proclaiming oneself a lay follower is the moment the discipline is generated. That is, the sūtra says: "Proclaiming himself, 'I am an upāsaka; may the venerable one bear me in mind and protect me with loving-kindness and compassion.'" At this very moment, one generates the five precepts of a lay follower, because by uttering the words proclaiming oneself a lay follower and so forth, one directly generates the moral discipline. The fundamental intention to seek the precepts is aimed at undertaking the five precepts; therefore, upon taking the three refuges, one directly generates the five precepts, because the sūtra further speaks of the words: "From this day forth until the end of my life, I abandon [harming] living beings." The meaning of this sūtra is abandoning the killing of living beings and so forth; it merely abbreviates "killing and so forth" and speaks only of "abandoning living beings"; therefore, at the earlier moment, one has already generated the five precepts. "It is explained as being like a monk and the like" offers an analogy to explain and establish this. "Explained" means that the sūtra speaks of abandoning the killing of living beings and so forth just as a monk, upon completing the one motion and three announcements (karmavācanā), generates the monk's discipline. Subsequently reciting the training rules of the four grave offenses is meant to make him recognize their marks and firmly uphold them. The precepts of a lay follower are likewise: first having taken the three refuges, one generates the discipline of a lay follower; subsequently speaking of abandoning [harming] living beings and so forth is meant to make him recognize their marks and firmly uphold them. Therefore, a lay follower must possess the complete discipline.

14.96

From here, the second part harmonizes the scriptural texts. The verse says:

14.97

"If all possess the complete discipline, why speak of 'one part' and so on? / It is spoken in terms of being able to uphold them."

14.98

The explanation says: The first two lines cite the scripture to raise an objection, and the last line resolves and explains it. The Sautrāntika master says: "If only one who possesses the complete discipline is called a lay follower, why did the World-Honoured One say there are four kinds: first, one capable of training in one part (meaning one precept); second, one capable of training in a minor part (meaning two precepts); third, one capable of training in a major part (meaning three or four precepts); fourth, one capable of training in the full part (meaning five precepts)?" "It is spoken in terms of being able to uphold them" is the Sarvāstivāda's resolution and explanation. In principle and fact, a lay follower must possess all five precepts; speaking of "one part" and so on is spoken in terms of being able to uphold them. Because one is capable of upholding what was previously received, the scripture speaks of being "capable of training." Were it not so, it should say "receiving one part" and so on. Since the sūtra does not say "receiving one part" and so on, we know clearly that "capable of training" is spoken in terms of being able to uphold them.

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俱舍論頌疏論本 — Classical Chinese