大乘義章 10.38

10.38

次辨其相。別解脫中，開合不定。總之唯一。或分為二：一在家戒、二出家戒。或分為三：一者五戒、二者八戒、三出家戒。或分為四，於前三上加菩薩戒。或分為五，所謂五戒、八戒、十戒、具戒及菩薩戒。或分為六，謂五戒、八戒、十戒、比丘戒、尼戒及菩薩戒。或分為七，謂七支戒。又七眾所受亦得分七。言七眾者，在家有二，謂優婆塞及優婆夷。出家有五，比丘及尼、式叉摩那、沙彌及沙彌尼。或分為八，於前七上加菩薩戒。或分為十，謂十善戒。廣則無量。禪戒之中亦開合不定。總之為一。或分為二：一禪律儀、二斷律儀。依未來禪，以世俗道斷欲界結，九無礙邊所生之戒，名斷律儀。餘禪定邊所生之戒，名禪律儀。或分為三：一覺觀俱，謂未來禪及初禪地所生之戒。二無覺有觀俱，謂中間禪所生之戒。三無覺無觀俱，謂二禪上所生之戒。或分為四，謂四禪中所生之戒。或分為六，謂未來、中間、根本四禪所生之戒。若依《成實》，禪戒有九，謂依八禪及欲界電光所生之戒。廣則無邊。無漏戒中亦開合不定。總之唯一。或分為二：一無漏律儀、二斷律儀。依未來禪發無漏道斷欲界結，九無礙邊所生之戒，名斷律儀。餘無漏邊所生之戒，名無漏律儀。又常無常亦得分二，被照無漏所生之戒，名曰無常。諸佛菩薩真無漏邊所生之戒，名之為常。或分為三，謂三乘人無漏聖戒。或分為四，諸佛、菩薩、聲聞、緣覺無漏戒也。或分為六，謂三乘人因果之戒。或分為九，謂三乘人別有見、修、無學道戒。或分為十，謂十善戒。廣亦無量。辨相如是（此二門竟）。

Next, distinguishing their characteristics. Within the prātimokṣa, opening and combining are not fixed. In general, it is only one. Or it is divided into two: 1. Precepts of the householder; 2. Precepts of the one who has gone forth. Or it is divided into three: 1. Five precepts; 2. Eight precepts; 3. Precepts of the one who has gone forth. Or it is divided into four, by adding the bodhisattva precepts to the preceding three. Or it is divided into five, namely the five precepts, eight precepts, ten precepts, full precepts, and bodhisattva precepts. Or it is divided into six, namely the five precepts, eight precepts, ten precepts, bhikṣu precepts, bhikṣuṇī precepts, and bodhisattva precepts. Or it is divided into seven, namely the precepts of the seven categories [of bodily and vocal actions]. Furthermore, what is received by the seven assemblies can also be divided into seven. As for the "seven assemblies": among householders there are two, namely upāsakas and upāsikās; among those who have gone forth there are five: bhikṣus, bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, and śrāmaṇerikās. Or it is divided into eight, by adding the bodhisattva precepts to the preceding seven. Or it is divided into ten, namely the precepts of the ten good deeds. In full elaboration, they are immeasurable. Within the dhyāna precepts, opening and combining are also not fixed. In general, they are one. Or they are divided into two: 1. Dhyāna restraint; 2. Restraint of abandonment. Relying on anāgamya-dhyāna to sever the fetters of the desire realm by means of the worldly path, the precepts generated along the nine uninterrupted paths are called the restraint of abandonment. The precepts generated along the other dhyānas and concentrations are called dhyāna restraint. Or they are divided into three: 1. Concomitant with vitarka and vicāra, namely the precepts generated in anāgamya-dhyāna and the first dhyāna stage; 2. Concomitant with vicāra without vitarka, namely the precepts generated in the intermediate dhyāna; 3. Concomitant with neither vitarka nor vicāra, namely the precepts generated from the second dhyāna and above. Or they are divided into four, namely the precepts generated within the four dhyānas. Or they are divided into six, namely the precepts generated in the anāgamya, the intermediate, and the four fundamental dhyānas. If relying on the Tattvasiddhi, the dhyāna precepts are nine, namely the precepts generated in reliance on the eight dhyānas and the lightning-like concentration of the desire realm. In full elaboration, they are boundless. Within untainted precepts, opening and combining are also not fixed. In general, they are only one. Or they are divided into two: 1. Untainted restraint; 2. Restraint of abandonment. Relying on anāgamya-dhyāna to give rise to the untainted path and sever the fetters of the desire realm, the precepts generated along the nine uninterrupted paths are called the restraint of abandonment. The precepts generated along other untainted states are called untainted restraint. Furthermore, they may also be divided into two according to permanence and impermanence: the precepts generated by illuminated untaintedness are called impermanent; the precepts generated along the true untaintedness of the buddhas and bodhisattvas are called permanent. Or they are divided into three, namely the untainted noble precepts of the persons of the three vehicles. Or they are divided into four, namely the untainted precepts of buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas. Or they are divided into six, namely the causal and fruitional precepts of the persons of the three vehicles. Or they are divided into nine, namely the separate precepts of the paths of seeing, cultivation, and no-further-learning of the persons of the three vehicles. Or they are divided into ten, namely the precepts of the ten good deeds. In full elaboration, they are likewise immeasurable. Such is the distinction of characteristics. (This completes the second section.)