成唯識論掌中樞要 1.125

1.125

「惡或生彼家，發心起忍樂，
是不律儀者，業道猶樂成，
小多作彼事，便成不善業。
如是餘有人，發心等亦爾，
此由捨五緣，誓捨及受戒，
命終得上定，戒沒二形生。
苾芻非自受，從他簡擇故，
近事及近住，自受亦從他。
表業定從他，無表通二受，
自受唯意表，非表示他故。
出家捨五緣，捨學、犯重罪，
形沒二形生，斷善棄同分。
近事由三緣，捨學、善根斷，
及棄眾同分，並前非法滅。
近住亦由三，日出、捨學處，
並棄眾同分，非斷善、法滅。
定戒通無色，初近分名斷，
餘持遠分性，是名定律儀。
道戒唯九定，六色、三無色，
（以見道許依五地，修道亦唯通三無色。《瑜伽》第一百云：九地能盡漏，即色界六地並能盡漏，即唯修道。見道不依中間，三依五依生故。）
是斷依見、修，頓、漸無間道，
（預流超越取第四果，於欲界有斷對治故。《對法》第十三說：『預流依未至定得超第四，不說依餘地』者，今為二解，如下第十卷解；頓、漸斷惑中《疏》文自解。）
此依於遠分，隨應及有頂，
（許有遊觀心故。）
若起異分心，（定、散二緣，有漏、無漏緣，不爾便非。）
便捨隨心戒。」

"An evil person or one born in that family,
Generating the mind to give rise to delight and indulgence,
Is one of non-restraint;
Even if their path of karma is accomplished with pleasure,
Whether they do little or much of that deed,
It immediately becomes unwholesome karma.
Likewise, when another person
Generates the mind and so forth, it is also thus.
This [precept] is relinquished through five conditions:
Vowing to relinquish it, taking precepts,
Death, attaining the higher absorptions,
And the loss of sexual characteristics or the emergence of both characteristics.
A monk (bhikṣu) does not take them by himself,
Because of being selected by others;
Laymen (upāsaka) and those observing the fast (upavāsastha)
Take them by themselves or also from others.
Informative karma is definitely from others;
Non-informative admits of both modes of reception.
Taking them by oneself is solely mental information,
Because it does not inform another.
Renunciants relinquish through five conditions:
Abandoning the training, committing heavy offenses,
Loss of sexual characteristics or emergence of both characteristics,
Severing wholesome roots, and abandoning the common status of existence.
Laymen [relinquish] through three conditions:
Abandoning the training, severing wholesome roots,
And abandoning the common status of existence,
Together with the prior cessation of the unwholesome.
Those observing the fast also [relinquish] through three:
Sunrise, abandoning the training rules,
And abandoning the common status of existence,
Not through severing wholesome roots or the cessation of the Dharma.
Restraint in absorption (dhyāna-saṃvara) extends to the formless realm;
The first preliminary stage (sāmantaka) is called 'severance,'
While the rest maintain distant detachment;
This is called the restraint of meditative absorption.
The restraint of the path (anāsrava-saṃvara) belongs only to nine absorptions:
Six of the form realm and three of the formless realm.
(Since the path of seeing is held to rely on five stages,
the path of cultivation also extends only to three formless stages.
The hundredth fascicle of the *Yogācāra* says: nine stages can exhaust outflows;
that is, the six stages of the form realm can all exhaust outflows, which refers solely to the path of cultivation.
The path of seeing does not rely on the intermediate dhyāna,
because the three reliances and five reliances arise.)
This severance relies on the uninterrupted paths of the paths of seeing and cultivation,
Whether sudden or gradual.
(Because a stream-enterer (srotāpanna) who transcends to attain the fourth fruit
has the counteractive path of severance in the desire realm.
The thirteenth fascicle of the *Abhidharma* says:
'A stream-enterer relies on the anāgamya-samādhi to transcend to the fourth fruit, and does not speak of relying on other stages.'
Here two explanations are given, as explained below in the tenth fascicle;
in the sudden and gradual severance of defilements, the *Commentary* explains it itself.)
This relies on distant detachment,
As appropriate, up to the peak of existence (bhavāgra),
(Because a wandering reflective mind is permitted.)
If a mind of a disparate category arises,
(Conditions of absorption versus distraction, conditions of sāsrava versus anāsrava; if not, then it is not so.)
One immediately relinquishes the mind-concomitant restraint."