成唯識論了義燈 2.83

2.83

七、違於當教失者。云受戒者於大眾前，發身、口、心乞戒已訖，乃至第三羯摩未終，念念起心，常得熏成方便戒種。至第三羯摩終時，能緣心識若起現前，便即熏成根本戒種者。論：不應言或依發勝身、語思種增長位立，以禮師乞受，有動勝思，要期分限，所熏成種，作法竟已，無表遂生，言初但方便，第三羯摩竟所熏種上，立根本律儀無表者，爾時但起緣心，不發身語，依此種立，與論相違，故為不可。然約業道，方便根本及以後起，從第三白至羯摩竟，成根本業道及無作戒，已後即名三業眷屬，非別解戒。雖別脫戒，第三羯摩竟時初得，後亦名戒，非於後時不名為戒，但名後起，猶如業道。

Seventh is the fault of contradicting their own doctrine. [The opponent] says: 'When the one receiving the precepts arouses body, speech, and mind before the saṃgha and has finished requesting the precepts, down until the end of the third karmavācanā, as mind arises thought-moment by thought-moment, one constantly perfumes and forms the seeds of the preparatory precepts. When the third karmavācanā ends, if the cognizing mental consciousness arises present before one, it immediately perfumes and forms the seeds of the fundamental precepts.' The treatise [says]: One should not say that it is posited based on the stage of increase in the seeds of the superior volition that gives rise to body and speech. Because bowing to the preceptor and requesting reception involve the arousal of superior volition and a bounded pledge, which perfume and form seeds, and once the ritual performance is concluded, the avijñapti is then produced. To say that the initial part is merely preparatory, and that the fundamental discipline-avijñapti is posited on the seeds perfumed at the conclusion of the third karmavācanā—at that time, only an objective mind arises, which does not produce body or speech; to posit it based on these seeds contradicts the treatise, and therefore is inadmissible. However, in terms of the courses of karma—preparatory, fundamental, and subsequent—from the third motion to the end of the karmavācanā, the fundamental course of karma and the uncreated precepts are accomplished; thereafter they are called the attendants of the three karmas, not prātimokṣa precepts. Although prātimokṣa precepts are first obtained when the third karmavācanā ends, they are still called precepts afterward; it is not that they are not called precepts at a later time, but they are called subsequent occurrences, just like the courses of karma.