大乘義章 10.27

10.27

第三開合以辨其相。先就律儀開合辨相。律儀戒中，開合不定。總之唯一，謂三聚中一律儀戒。或分為二，如《地持》說：一在家戒、二出家戒。或分為三：一別解脫戒、二者禪戒、三無漏戒。別解脫者，戒是正順解脫之本，故名解脫。又免業䩭，亦名解脫。此之解脫，不與定道二種心俱，故稱為別。言禪戒者，經論亦名定共戒也。有人意謂：定心無過，名為定戒。此事不然，蓋乃世俗禪定心邊，戒法隨生，名為禪戒。依《阿毘曇》，四根本禪，未來，中間六地禪邊，戒法隨生，以為禪戒。依《成實論》，八禪心邊，及彼欲界電光定邊，戒法隨生，以為禪戒。無漏戒者，經論亦名道共戒也。有人意謂：道心無過，即名道戒。此亦不然，蓋乃出世無漏道邊，戒法隨生，名無漏戒。毘曇法中，依色界禪所起道邊，戒法隨生，說為道戒。《成實》、大乘，三界道邊，戒法隨生，悉名道戒。又《成實》中更說三種，與前少異。何等為三？一別解脫戒、二者禪戒、三者定戒。別解脫戒，與前相似。欲界電光及色界定，此等心邊所生有漏及無漏戒，通名禪戒。無色定邊所生有漏及無漏戒，通名定戒。依如《毘曇》，戒是色故，四空無之。《成實》無作非色心故，四空定邊亦得有戒。或分為四：一別解脫戒、二者禪戒、三者道戒、四斷律儀戒。別解脫戒，義如上釋。餘三云何？四根本禪及中間禪所生禪戒，一切皆是禪戒所收。依未來禪所生禪戒，有是有非。是非如何？未來淨禪唯治欲惡，彼治有二：一無礙道、二解脫道。解脫道邊所生禪戒，是四種中禪戒所收。無礙道邊所生禪戒，是斷律儀，非禪戒攝。以此親斷欲界不善，故與斷名。又依四禪及中間禪所生聖戒，一切皆是道戒所收。依未來禪所生聖戒，有是有非。是非如何？依未來禪所生聖道，能治三界九地之中所業煩惱，隨其地別，各有無礙解脫之道，於此九地解脫道邊所生聖戒，一切皆是道戒所收。無礙道邊所生聖戒，義則不定，依治初禪乃至非想無礙道邊所生聖戒，是道戒收。對治欲界無礙道邊所生聖戒，是斷律儀，非道戒攝，以此親斷欲惡不善，故與斷名。問曰：欲界有其不善，能治道邊可有戒生。上二界中無其不善，能治道邊云何有戒？釋言：上界雖無不善，而彼對治於欲界惡，有持對治遠分對治，故得有戒。或分為五，謂五支戒。如《涅槃》說，一是根本業清淨戒，謂離根本不善體。二前後眷屬餘清淨戒，謂離業道前後方便。三離諸惡覺覺清淨戒，謂離八種惡覺煩惱。八覺如前煩惱聚中具廣分別。四護持正念念清淨戒，謂修六念助成戒行。言六念者，念佛、法、僧、戒、施及天。五迴向阿耨多羅三藐三菩提戒，謂以戒行正向佛道。或分為六，所謂五戒、八戒、十戒、式叉摩那、比丘及尼合為六也。或分為七，謂七眾戒。言七眾者，在家有二，謂優婆塞、優婆夷；出家有五，比丘、比丘尼、式叉摩那、沙彌、沙彌尼，合為七也。或分為十，謂十善戒。或復宣說二百五十、五百戒等，廣則無量。律儀如是。次就攝善開合辨相。此亦不定。總唯一善。或分為二，唯福與智。或分為三，謂聞、思、修。或分為四，聞、思、修、證。或分為五，如《地經》說，凡夫、二乘、菩薩及佛五品善法，即為五也。或分為六，謂六波羅蜜。又《地持》中身口意善，加聞思修，亦為六也。或分為十，謂十善道。廣則無量。攝善如是。次就攝生開合辨相。總之唯一。或分為二：一離惡攝、二修善攝。或分為三，謂身口意攝取眾生。或分為四，謂四攝法攝化眾生。或分為五，五品善法饒益眾生。或分為六，如《勝鬘》說，六波羅蜜攝取眾生。或分為十，謂十善法饒益眾生。或分十一，如《地持》說。彼分四攝以為十一。何者是乎？布施有四：一者財施、二者法施、三無畏施、四報恩施。愛語有一，通前為五。利行有四：一無德善人方便隨順、二有德善人稱揚讚悅、三易調惡人隨過治罰、四難調惡人神力降伏，以此通前合為九也。同事有二：一苦事中同、二樂事中同，以此通前合為十一。廣則無量。辨相如是。

Third, analyzing their characteristics through expansion and combination. First, distinguishing the characteristics by expanding and combining the restraint [precepts]. Within the restraint precepts, expansion and combination are not fixed. In summary, there is only one, namely the single precept of restraint among the three clusters. Or they are divided into two, as stated in the Bodhisattvabhūmi: first, the precepts for householders; second, the precepts for renunciants. Or they are divided into three: first, the prātimokṣa precepts; second, the dhyāna precepts; third, the untainted precepts. As for 'prātimokṣa' (separate liberation), the precepts are the basis that directly accords with liberation, hence called 'liberation.' Furthermore, escaping the bondage of karma is also called 'liberation.' This liberation does not occur concurrently with the two kinds of minds—those of meditative absorption or the path—and is therefore called 'separate.' As for 'dhyāna precepts,' the sūtras and treatises also call them 'precepts concurrent with meditative absorption.' Some consider that when the mind in meditative absorption is free from faults, it is called the 'meditative absorption precept.' This is not so; rather, alongside the worldly mind of dhyāna absorption, the precept factor arises concomitantly, and this is called the 'dhyāna precept.' According to the Abhidharma, alongside the dhyānas of the six stages—the four fundamental dhyānas, the preparatory stage [anāgamya], and the intermediate stage [dhyānāntara]—the precept factor arises concomitantly and is taken as the dhyāna precept. According to the Tattvasiddhi-śāstra, alongside the eight dhyāna minds and the lightning-flash concentration of the desire realm, the precept factor arises concomitantly and is taken as the dhyāna precept. As for 'untainted precepts,' the sūtras and treatises also call them 'precepts concurrent with the path.' Some consider that when the mind of the path is free from faults, it is called the 'path precept.' This too is not so; rather, alongside the supramundane untainted path, the precept factor arises concomitantly, and this is called the 'untainted precept.' In the Abhidharma system, alongside the path generated in reliance on the dhyānas of the form realm, the precept factor arises concomitantly and is explained as the path precept. In the Tattvasiddhi and the Mahāyāna, alongside the paths of the three realms, the precept factor arises concomitantly and is in all cases called the path precept. Furthermore, the Tattvasiddhi explains another three kinds, which differ slightly from the preceding. What are the three? First, the prātimokṣa precepts; second, the dhyāna precepts; third, the samādhi precepts. The prātimokṣa precepts are similar to the preceding. The tainted and untainted precepts generated alongside such minds as the lightning-flash concentration of the desire realm and the meditative absorptions of the form realm are collectively called 'dhyāna precepts.' The tainted and untainted precepts generated alongside the formless absorptions are collectively called 'samādhi precepts.' According to the Abhidharma, because precepts are material form, the four formless [absorptions] lack them. Since the non-manifest [karma] in the Tattvasiddhi is neither form nor mind, precepts can also exist alongside the four formless absorptions. Or they are divided into four: first, the prātimokṣa precepts; second, the dhyāna precepts; third, the path precepts; fourth, the restraint precepts of abandonment. The meaning of the prātimokṣa precepts is as explained above. What of the remaining three? The dhyāna precepts generated by the four fundamental dhyānas and the intermediate dhyāna are all subsumed under the dhyāna precepts. As for the dhyāna precepts generated in reliance on the preparatory dhyāna, some are and some are not. Why are some and some not? The pure preparatory dhyāna exclusively counteracts the evils of the desire realm; its counteraction has two aspects: first, the uninterrupted path; second, the path of liberation. The dhyāna precepts generated alongside the path of liberation are subsumed under the dhyāna precepts among the four kinds. The dhyāna precepts generated alongside the uninterrupted path are the restraint of abandonment, not subsumed under the dhyāna precepts. Because these directly abandon the unwholesome factors of the desire realm, they are given the name 'abandonment.' Furthermore, the noble precepts generated in reliance on the four dhyānas and the intermediate dhyāna are all subsumed under the path precepts. As for the noble precepts generated in reliance on the preparatory dhyāna, some are and some are not. Why are some and some not? The noble path generated in reliance on the preparatory dhyāna can counteract the afflictions cultivated across the nine stages of the three realms; corresponding to these distinct stages, each has its uninterrupted path and path of liberation. The noble precepts generated alongside the paths of liberation of these nine stages are all subsumed under the path precepts. As for the noble precepts generated alongside the uninterrupted paths, their categorization is not uniform: the noble precepts generated alongside the uninterrupted path that counteracts from the first dhyāna up to [the stage of] neither-perception-nor-non-perception are subsumed under the path precepts. The noble precepts generated alongside the uninterrupted path that counteracts the desire realm are the restraint of abandonment, not subsumed under the path precepts; because these directly abandon the evils and unwholesomeness of the desire realm, they are given the name 'abandonment.' Question: Since the desire realm has unwholesome factors, it is understandable that precepts can arise alongside the path that can counteract them. Since the upper two realms lack unwholesome factors, how can precepts exist alongside the paths that counteract them? Explanation: Although the upper realms lack unwholesome factors, their counteractions against the evils of the desire realm include the counteraction of maintenance and the distant counteraction; therefore, precepts can exist. Or they are divided into five, namely the precepts of five branches. As the Nirvāṇa [Sūtra] states: first is the precept of purity of fundamental action, which means abandoning the substance of fundamental unwholesome deeds; second is the precept of purity of the remaining factors, preceding and succeeding, which means abandoning the preliminary and concluding expedients of the courses of action; third is the precept of purity of thought that is free from evil thoughts, which means abandoning the eight kinds of evil-thought afflictions (the eight thoughts are differentiated extensively as previously discussed in the cluster of afflictions); fourth is the precept of purity of mindfulness that maintains correct mindfulness, which means cultivating the six recollections to assist in accomplishing the practice of precepts (the six recollections are recollecting the Buddha, the Dharma, the Saṅgha, the precepts, generosity, and the deities); fifth is the precept of dedication toward anuttarā samyaksaṃbodhi, which means directing the practice of precepts directly toward the Buddha path. Or they are divided into six, namely the five precepts, the eight precepts, the ten precepts, the śikṣamāṇā, the bhikṣu, and the bhikṣuṇī, which together make six. Or they are divided into seven, namely the precepts for the seven assemblies. The seven assemblies are: two for householders, namely upāsakas and upāsikās; five for renunciants, namely bhikṣus, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, and śrāmaṇerīs, which together make seven. Or they are divided into ten, namely the precepts of the ten wholesome actions. Or they are expounded as the two hundred and fifty, the five hundred precepts, and so forth, which when expanded are immeasurable. Such is the restraint [cluster]. Next, distinguishing the characteristics by expanding and combining the [precepts of] collecting wholesome dharmas. This is also not fixed. In summary, there is only one wholeness. Or it is divided into two, namely merit and wisdom alone. Or it is divided into three, namely hearing, contemplating, and cultivating. Or it is divided into four: hearing, contemplating, cultivating, and realizing. Or it is divided into five, as stated in the Daśabhūmika-sūtra: the five grades of wholesome dharmas of ordinary beings, the two vehicles, bodhisattvas, and Buddhas make five. Or it is divided into six, namely the six pāramitās; furthermore, in the Bodhisattvabhūmi, wholesome deeds of body, speech, and mind, plus hearing, contemplating, and cultivating, also make six. Or it is divided into ten, namely the ten wholesome courses of action. When expanded, they are immeasurable. Such is the collecting of wholesome dharmas. Next, distinguishing the characteristics by expanding and combining the [precepts of] gathering sentient beings. In summary, there is only one. Or it is divided into two: first, gathering through abandoning evil; second, gathering through cultivating good. Or it is divided into three, namely gathering sentient beings through body, speech, and mind. Or it is divided into four, namely gathering and transforming sentient beings through the four means of embracing. Or it is divided into five: benefiting sentient beings through the five grades of wholesome dharmas. Or it is divided into six, as stated in the Śrīmālā-sūtra: gathering sentient beings through the six pāramitās. Or it is divided into ten, namely benefiting sentient beings through the ten wholesome dharmas. Or it is divided into eleven, as stated in the Bodhisattvabhūmi, where the four means of embracing are divided into eleven. What are they? Generosity has four: first, the gift of material wealth; second, the gift of the Dharma; third, the gift of fearlessness; fourth, the gift of repaying kindness. Pleasant speech has one, which together with the preceding makes five. Beneficent conduct has four: first, accommodating wholesome people of no virtue through expedients; second, praising and delighting wholesome people of virtue; third, disciplining and punishing easily subdued evil people according to their faults; fourth, subduing difficult-to-subdue evil people through spiritual powers; these together with the preceding make nine. Identity of action has two: first, identity in painful situations; second, identity in pleasant situations; these together with the preceding make eleven. When expanded, they are immeasurable. Such is the differentiation of characteristics.