成唯識論述記 10.34

10.34

The Commentary states: At the time of the first ground, one has already departed from the coarse defilements of breaking moral discipline; however, this second ground is able to depart from them completely, which is why it is so described. Because they are subtle compared to the earlier ones, they will be distinguished below among the eleven obstacles as being subsumed under the two obstacles. Pure moral discipline (śīla) refers to prātimokṣa, the moral discipline concurrent with the path, and that concurrent with meditation; thus it encompasses all three kinds. Although it is on the third ground that superior samādhi begins to arise, at the time of being able to depart from faults, this ground has already fulfilled it. Alternatively, relying on prātimokṣa, it is also able to completely depart from preparatory, subsequent, and fundamental offenses, whereas discipline concurrent with meditation and the path cannot depart from preparatory and subsequent offenses. Vasubandhu's Mahāyānasaṃgraha-bhāṣya states: On this second ground, innate morality (prakṛti-śīla) is accomplished, unlike the first ground where one protects discipline through deliberation. Because innate morality is accomplished, all defilements of breaking discipline are extremely far removed. Why is it that the first fruit [of the śrāvaka] has already fulfilled innate morality, whereas in the Ground of Utmost Joy one must say it is not yet fulfilled? In large part it is already fulfilled, yet there are still subtle faults of mistaken transgression. Moreover, in discussing innate morality, the first ground has already departed from [transgressions]; a bodhisattva who has entered the grounds is also no longer like those of the first two fruits who still have wives and children; there are definitely no transgressions against natural offenses (prakṛti-sāvadya), but there are still mistaken transgressions regarding prescribed offenses (pratiṣiddha-sāvadya); now, the second ground is able to sever them forever. The other treatises all agree. From here on, where other treatises agree, they will not be tediously recounted. The grounds below are all as explained in fascicle forty-eight of the Yogācārabhūmi and in one fascicle each from the fourth onward in the Daśabhūmika-śāstra; they cannot be cited at length.