大乘義章 10.18

10.18

次辨攝相。於中有四：第一約對五分法身共相收攝、二約六波羅蜜共相收攝、三對七淨共相收攝、四約八正共相收攝。五分身者，所謂戒身、定身、慧身、解脫身、解脫知見身，是其五也。此五種中，戒身是戒，定身是定，慧及知見是其慧學。解脫一身諸論不同，若依《成實》，體是慧學，彼宗解脫體是慧故。若依《毘曇》，是解脫數，非是慧性，三學不收，相從為論攝入定慧，多與定慧相隨逐故。次約六度共相收攝。依如《地持》，前之四度是其戒學，故彼論言「眾具、自性、眷屬、無盡，是其戒學。」施為戒因，故名眾具。戒度正是戒學之體，故名自性。忍行助戒，名為眷屬。由精進故，持戒不斷，故名無盡。禪是定學，般若慧學。問曰：精進通策諸行，何故偏攝在於戒中？釋言：實通。今以三義偏攝在戒：一戒學在初，故攝戒中。二戒學中攝行度多，廣多之行由精進成，故入戒中。云何廣多？戒中具有三聚法故。又復具攝施戒忍故。三以戒學散心修行，未與法合，難成易敗，必須精進佐助方立，故攝戒中。若依《相續解脫經》中，前三戒學，禪是定學，般若慧學，精進之行通策三學。問曰：何故五分身中慧分多身，六度之中戒分多度？釋言：諸行開合不同，各隨一義，或時開戒，如六度等；或復開定，自所未見道理應有；或復開慧，如五分身及七淨等；或時俱開，如八正等；或復俱合，如三學等。法門不同，寧可一類？約七淨共相收攝。何者七淨？一者戒淨、二者定淨、三者見淨、四度疑淨、五道非道淨、六者行淨、七行斷智淨。此義如後七淨章中具廣分別。於此七中，初一戒學、第二定學、後五慧學。次約八正共相收攝。言八正者，所謂正語、正業、正命、正念、正定、正思惟、正見、正精進。於此八中，正語、正業、正命是其戒學，正念、正定是其定學，正思惟、正見是其慧學，精進一種通策三學。問曰：戒中正語、正業、正命何別？釋有三義：一離嗔癡所起口業名為正語，離於嗔癡所起身業名為正業，離貪所起身口二業名為正命。第二義者，離貪嗔癡所起口業名為正語，離貪嗔癡所起身業名為正業，離四邪命名為正命。言四邪者，如龍樹說：一下口食，所謂種殖、合和湯藥、治生販賣而自活命。二仰口食，所謂占相日月星宿變現尊事以求活命。三方口食，所謂諂媚豪勢貴勝、通致使命、巧言求利以自活命。四維口食，所謂習學種種呪術、卜算吉凶諸妓藝等以自養活。離如是等名為正命。第三義者，如龍樹說：以無漏慧離口四過名為正語，用此聖慧離身三惡名為正業，離五邪命名為正命。言五邪者，一為利養詐現奇特異人之相、二自說功德、二占相吉凶為人宣說、四者高聲現其威嚴令人畏敬以取其利、五自說己所得利養以動人心。五中前一是其身邪、後四口邪，離此五邪名為正命。問曰：定中正念、正定有何差別？釋言：此二始終為異。求定方便守心住緣名為正念，終成不動說為正定。又問：慧中正思、正見有何差別？釋言：此亦始終為異。始心分別名正思惟，終成而徹說為正見。攝相如是（此四門竟）。

Next is to explain the characteristics of subsumption. In this, there are four points: first, subsumption in relation to the fivefold dharmakāya; second, subsumption in relation to the six pāramitās; third, subsumption in relation to the seven purifications; fourth, subsumption in relation to the eightfold noble path. As for the fivefold body, it refers to the body of morality, the body of samādhi, the body of prajñā, the body of liberation, and the body of the knowledge and vision of liberation; these are the five. Among these five kinds, the body of morality is morality, the body of samādhi is samādhi, and [the bodies of] prajñā and knowledge and vision are the training in prajñā. As for the single body of liberation, the various treatises differ: if one follows the Tattvasiddhi, its essence is the training in prajñā, because in that school the essence of liberation is prajñā; if one follows the Abhidharma, it is the mental factor (caitta) of liberation and is not of the nature of prajñā, so it is not included in the three trainings, but by association it is subsumed under samādhi and prajñā, because it mostly accompanies samādhi and prajñā. Next is subsumption in relation to the six pāramitās. According to the Bodhisattvabhūmi (*Bodhibhūmi-dhāraṇa), the former four pāramitās are the training in morality; thus that treatise says: 'Requisites, self-nature, retinue, and inexhaustibility constitute its training in morality.' Giving is the cause of morality, and is therefore called 'requisites'. The morality pāramitā is precisely the essence of the training in morality, and is therefore called 'self-nature'. The practice of patience assists morality, and is called 'retinue'. Because of vigor, holding the precepts is uninterrupted, and is therefore called 'inexhaustibility'. Dhyāna is the training in samādhi, and prajñā is the training in prajñā. Question: Vigor generally spurs all practices; why is it exclusively subsumed under morality? Explanation: In truth, it applies generally. Here, through three meanings, it is exclusively subsumed under morality: first, the training in morality is at the beginning, so it is subsumed under morality; second, within the training in morality, the practices subsumed are many, and these extensive practices are accomplished by vigor, so it enters into morality. Why are they extensive? Because within morality the dharma of the three clusters [of precepts] is complete; and furthermore, it completely subsumes giving, morality, and patience. Third, because the training in morality is practiced with a distracted mind and has not yet united with the Dharma, being difficult to accomplish and easy to ruin, it must rely on vigor to assist and establish it, so it is subsumed under morality. If one follows the Saṃdhinirmocana-sūtra, the former three are the training in morality, dhyāna is the training in samādhi, prajñā is the training in prajñā, and the practice of vigor generally spurs the three trainings. Question: Why is it that in the fivefold body prajñā is divided into many bodies, while among the six pāramitās morality is divided into many pāramitās? Explanation: The opening and uniting of the various practices differ, each following a specific meaning: sometimes morality is opened out, as in the six pāramitās and so forth; sometimes samādhi is opened out—though not seen by myself, in principle it should exist; sometimes prajñā is opened out, as in the fivefold body and the seven purifications and so forth; sometimes they are all opened out together, as in the eightfold noble path and so forth; or sometimes they are all united together, as in the three trainings and so forth. Since the Dharma-doors differ, how could they be uniform? Subsumption in relation to the seven purifications: What are the seven purifications? First, purification of morality; second, purification of mind (samādhi); third, purification of view; fourth, purification by overcoming doubt; fifth, purification by knowledge and vision of what is and what is not the path; sixth, purification by knowledge and vision of the path of practice; seventh, purification by knowledge and vision of the abandonment of practice. This meaning will be fully explained in detail in the later chapter on the seven purifications. Among these seven, the first one is the training in morality, the second is the training in samādhi, and the latter five are the training in prajñā. Next is subsumption in relation to the eightfold noble path. As for the eightfold noble path, it refers to right speech, right action, right livelihood, right mindfulness, right samādhi, right thought, right view, and right vigor. Among these eight, right speech, right action, and right livelihood are the training in morality; right mindfulness and right samādhi are the training in samādhi; right thought and right view are the training in prajñā; and the single item of vigor generally spurs the three trainings. Question: In morality, what is the distinction among right speech, right action, and right livelihood? The explanation has three meanings: first, vocal karma arising free from anger and delusion is called right speech; bodily karma arising free from anger and delusion is called right action; bodily and vocal karma arising free from greed is called right livelihood. The second meaning: vocal karma arising free from greed, anger, and delusion is called right speech; bodily karma arising free from greed, anger, and delusion is called right action; being free from the four wrong livelihoods is called right livelihood. As for the four wrong livelihoods, as Nāgārjuna says: first, downward-facing livelihood, namely planting, compounding medicines, trading and selling to support oneself; second, upward-facing livelihood, namely reading the signs of the sun, moon, constellations, and portents to seek a living; third, square livelihood, namely flattering the powerful and noble, running errands, and seeking gain through artful speech to support oneself; fourth, directional livelihood, namely practicing various spells, divination of good and bad fortune, and various arts to nourish oneself. Being free from such as these is called right livelihood. The third meaning: as Nāgārjuna says, being free from the four vocal faults through untainted wisdom is called right speech; being free from the three bodily evils through this noble wisdom is called right action; being free from the five wrong livelihoods is called right livelihood. As for the five wrong livelihoods: first, for the sake of material gain, deceitfully displaying strange and extraordinary appearances; second, speaking of one's own virtues; third, reading signs of good and bad fortune and proclaiming them to others; fourth, speaking in a loud voice and displaying an intimidating dignity to make people fear and respect oneself in order to seize gain; fifth, speaking of gains one has already obtained in order to sway people's minds. Among the five, the first is a bodily wrong, and the latter four are vocal wrongs; being free from these five wrongs is called right livelihood. Question: In samādhi, what is the distinction between right mindfulness and right samādhi? Explanation: These two differ in beginning and end. The expedient means of seeking samādhi by guarding the mind and abiding on an object is called right mindfulness; its final accomplishment as unshakeable is called right samādhi. Question again: In prajñā, what is the distinction between right thought and right view? Explanation: These also differ in beginning and end. Discerning with the initial mind is called right thought; its final accomplishment and penetration is called right view. The characteristics of subsumption are as such (this completes the four gates).