大乘義章 10.40

10.40

次就界論。界論三界，約就此處明三律儀通局之義。於中先明別解脫戒。別解脫中，分別四門：一者身處、二者心處、三成就處、四戒體處。言身處者，就三界中明受戒身，故曰身處。小乘法中別解脫戒欲界身受，非上二界。何故如是？別解脫戒防禁現惡，上界無惡是故不受。若爾，上界亦應無彼禪無漏戒。釋言：上界定道律儀，於欲界惡有持對治、遠分對治，所以得有別解脫戒，隨身在處防現遮過，是故不類。大乘法中，別解脫戒麁同小乘，以理細論，色界眾生亦應得受。何故如是？有色界天聞菩薩法，發菩提心，自誓要期盡未來際永斷諸惡，無作隨生，故得受之。如《地經》說「雖在色界光音天等，亦得聞經。」如是等也。問曰：小乘何故不爾？釋言：小乘受形俱法，彼無形惡，所以不受。菩薩通受盡未來際一切戒法，故得受之。問曰：無色何故不受？釋言：有以。若是凡夫生無色界，心志微細要期不成，故不發戒。若是菩薩生無色界，先已成就別解脫戒，故不新發。言心處者，約就三界明受戒心，故曰心處。小乘法中，受心不定。若就所求以別受心，為求人天而受戒者是欲界心，為求出道而受戒者是出世心。若就定散分別受心，是欲界攝，散心受故。大乘受心，義亦不定。若就所求以別受心，是出世攝。故《地持》云「菩薩律儀從於第一真實心起，菩提之心名為真實。」若就定散分別受心，是欲界攝，散心受故。若復通論，乃至色界聞思善心亦得受之，大乘色界具聞思故。言成處者，隨身所在成就不失，名為成處。小乘法中，別解脫戒唯欲界成，此形俱法死時捨故。菩薩戒法三界成就，一受得已乃至菩提，隨身所在常成就故。戒體處者，小乘法中，戒體不定。對果論之，或欲界攝、或出世攝。為求人天而受戒者是欲界攝，為求解脫而受戒者是出世攝。若就定散分別戒體，唯欲界攝，以此欲界散善業故。大乘法中，別解脫戒義亦不定。對果論之，是出世攝，菩提因故。若就定散分別戒體，是欲界攝，以是欲界散善業故。若復通論，色界地中聞思善心而受得者，是色界攝。別解脫戒，辨之麁爾。次論禪戒。於中亦四：一明身處、二明心處、三成就處、四戒體處。言身處者，《毘曇》禪戒，欲色身生，非無色界。戒是色法，色處生故。《成實》、大乘，三界身生。何故如是？成實宗中戒是非色非心法故，無色得生。大乘無色有色心故，無色得生。言心處者，《毘曇》禪戒一向唯從色界心起，非餘二界。彼宗欲界一向無禪，故無禪戒；戒是色法，是故不從無色心發。若依尊者瞿沙所說欲色心發，彼說欲界有禪定故。《成實》、大乘，三界心發。何故如是？若依《成實》，欲界有其如電三昧，故發禪戒。戒是非色非心法故，無色心邊亦得發之。大乘宣說欲界地中有無量定，說龍樹言「佛常住於欲界定中名無不定，聲聞暫得說為電光。」彼定心邊得發禪戒，無色心邊義在可知。言成處者，《毘曇》禪戒欲色成就，非無色界。有漏之法在下成上，生上之時必失下故。《成實》、大乘，三界皆成，彼說禪戒三界法故。又彼宗中，有漏善法生上之時不失下故。戒體處者，《毘曇》禪戒唯色界攝，瞿沙所說欲色界攝。《成實》、大乘皆三界攝，依三界地禪心生故。禪戒如是。次論道戒。於中亦四：一明身處、二明心處、三成就處、四戒體處。言身處者，《毘曇》道戒欲色身生。《成實》、大乘，三界身生，與禪戒同。言心處者，非三界攝。若隨禪本，與禪戒同。言成處者，三界皆成，無漏生上不失下故。戒體處者，性出三界。若隨禪本，如心處說。界別如是（此四門竟）。

Next is discussing them in terms of realm. The realms refer to the three realms; here we clarify how the three restraints apply broadly or restrictively in relation to these places. Among them, we first clarify the prātimokṣa precepts. Regarding the prātimokṣa, four gates are distinguished: first, the locus of the body; second, the locus of the mind; third, the locus of possession; fourth, the locus of the essence of the precepts. As for the 'locus of the body', this refers to clarifying the bodies that receive the precepts across the three realms, hence it is called the 'locus of the body'. In the Hīnayāna Dharma, the prātimokṣa precepts are received in bodies of the desire realm, not the upper two realms. Why is this? The prātimokṣa precepts protect against and prohibit present evil, and because there is no evil in the upper realms, they are not received there. If so, then the upper realms should also lack those dhyāna and untainted precepts. The explanation is: dhyāna and path restraints of the upper realms possess maintenance antidotes and distant antidotes against the evils of the desire realm; therefore they can exist, whereas the prātimokṣa precepts follow where the body is situated to protect against present offenses of transgression, and are therefore not analogous. In the Mahāyāna Dharma, the prātimokṣa precepts are roughly the same as in the Hīnayāna; yet examining the principle closely, sentient beings of the form realm should also be able to receive them. Why is this? There are devas of the form realm who, hearing the Bodhisattva Dharma, generate the bodhicitta and make a personal vow binding them to the end of future time to permanently sever all evil, whereupon the non-manifest [precept] arises accordingly, so that they can receive them. As the Daśabhūmika Sūtra says: 'Although in the form realm's Ābhāsvara heaven and so forth, they can still hear the sūtra,' and so on. Question: Why is Hīnayāna not like this? The explanation is: the Hīnayāna receives a dharma coextensive with the physical form; there they have no bodily evil, which is why they do not receive them. Bodhisattvas comprehensively receive all precept dharmas to the end of future time, which is why they can receive them. Question: Why are they not received in the formless realm? The explanation is: there is a reason. If it is an ordinary person born into the formless realm, their mental resolve is so subtle that their commitment cannot be formed, hence no precepts arise. If it is a bodhisattva born into the formless realm, they have already previously possessed the prātimokṣa precepts, so they do not newly arise. As for the 'locus of the mind', this refers to clarifying the mind that receives the precepts across the three realms, hence it is called the 'locus of the mind'. In the Hīnayāna Dharma, the receiving mind is not fixed. If distinguishing the receiving mind according to what is sought: one who receives the precepts seeking humans and devas has a desire-realm mind; one who receives the precepts seeking liberation from the world has a supramundane mind. If distinguishing the receiving mind according to concentration versus distraction, it is subsumed under the desire realm, because it is received with a distracted mind. In the Mahāyāna, the meaning of the receiving mind is also not fixed. If distinguishing the receiving mind according to what is sought, it is subsumed under the supramundane. Thus the Bodhisattvabhūmi says: 'The bodhisattva restraint arises from the foremost real mind; the mind of bodhi is called real.' If distinguishing the receiving mind according to concentration versus distraction, it is subsumed under the desire realm, because it is received with a distracted mind. If discussed comprehensively, it can even be received with the wholesome mind of hearing and reflection in the form realm, because the form realm in the Mahāyāna is fully endowed with hearing and reflection. As for the 'locus of possession', this refers to possessing [the precepts] without losing them according to wherever the body is situated, hence it is called the 'locus of possession'. In the Hīnayāna Dharma, the prātimokṣa precepts are possessed only in the desire realm, because this dharma coextensive with the physical form is relinquished at the time of death. The bodhisattva precept dharmas are possessed across the three realms, because once received, they are possessed constantly up to bodhi, wherever the body is situated. As for the 'locus of the essence of the precepts', in the Hīnayāna Dharma, the essence of the precepts is not fixed. Discussed in relation to the fruit, it is subsumed either under the desire realm or under the supramundane. Precepts received in pursuit of humans and devas are subsumed under the desire realm; precepts received in pursuit of liberation are subsumed under the supramundane. If distinguishing the essence of the precepts according to concentration versus distraction, it is subsumed only under the desire realm, because it is distracted wholesome karma of this desire realm. In the Mahāyāna Dharma, the meaning of the essence of the prātimokṣa precepts is also not fixed. Discussed in relation to the fruit, it is subsumed under the supramundane, because it is a cause of bodhi. If distinguishing the essence of the precepts according to concentration versus distraction, it is subsumed under the desire realm, because it is distracted wholesome karma of the desire realm. If discussed comprehensively, those received with the wholesome mind of hearing and reflection in the stage of the form realm are subsumed under the form realm. Discussion of the prātimokṣa precepts is thus roughly given. Next is discussing the dhyāna precepts. Here also there are four: first, clarifying the locus of the body; second, clarifying the locus of the mind; third, the locus of possession; fourth, the locus of the essence of the precepts. As for the 'locus of the body', in the Abhidharma the dhyāna precepts arise in bodies of the desire and form realms, not the formless realm. Precepts are physical form (rūpa), and therefore arise in places possessing form. In the Tattvasiddhi and Mahāyāna, they arise in bodies of all three realms. Why is this? Because in the Tattvasiddhi school precepts are dharmas neither physical nor mental (citta-viprayukta-saṃskāra), they can arise in the formless realm. In the Mahāyāna, because the formless realm possesses form and mind, they can arise in the formless realm. As for the 'locus of the mind', in the Abhidharma the dhyāna precepts exclusively arise only from the form-realm mind, not the other two realms. That school holds that the desire realm is entirely without dhyāna, hence it has no dhyāna precepts; and precepts are physical form, so they do not arise from the formless mind. If according to what the venerable Ghoṣaka stated, they arise from desire-realm and form-realm minds, because he said the desire realm has dhyāna-samādhi. In the Tattvasiddhi and Mahāyāna, they arise from the minds of all three realms. Why is this? According to the Tattvasiddhi, the desire realm has lightning-like samādhi, so it gives rise to dhyāna precepts. Because precepts are dharmas neither physical nor mental, they can also arise alongside the formless mind. The Mahāyāna proclaims that in the stage of the desire realm there are immeasurable samādhis, stating Nāgārjuna's words: 'The Buddha constantly abides in desire-realm samādhi, which is called being never non-concentrated; for śrāvakas, who attain it only temporarily, it is described as lightning-like.' Alongside that concentrated mind dhyāna precepts can arise, and their arising alongside the formless mind can be understood from this principle. As for the 'locus of possession', in the Abhidharma the dhyāna precepts are possessed in the desire and form realms, not the formless realm. Because when a sāsrava dharma possessing the lower [stage] in an upper [stage] takes birth in the upper, it must lose the lower. In the Tattvasiddhi and Mahāyāna, they are possessed in all three realms, because they say dhyāna precepts are dharmas of all three realms. Furthermore, in those schools, when a sāsrava wholesome dharma takes birth in an upper [stage], it does not lose the lower. As for the 'locus of the essence of the precepts', in the Abhidharma the dhyāna precepts are subsumed only under the form realm; according to what Ghoṣaka stated, they are subsumed under the desire and form realms. In the Tattvasiddhi and Mahāyāna, they are subsumed under all three realms, because they arise based on dhyāna minds of the stages of the three realms. Such are the dhyāna precepts. Next is discussing the path precepts. Here also there are four: first, clarifying the locus of the body; second, clarifying the locus of the mind; third, the locus of possession; fourth, the locus of the essence of the precepts. As for the 'locus of the body', in the Abhidharma the path precepts arise in bodies of the desire and form realms. In the Tattvasiddhi and Mahāyāna, they arise in bodies of all three realms, identical with the dhyāna precepts. As for the 'locus of the mind', they are not subsumed under the three realms. If following their dhyāna basis, they are identical with the dhyāna precepts. As for the 'locus of possession', they are possessed in all three realms, because when an anāsrava [dharma] takes birth in an upper [stage], it does not lose the lower. As for the 'locus of the essence of the precepts', its nature transcends the three realms. If following their dhyāna basis, it is as explained under the locus of the mind. The distinctions of realm are like this (this concludes the fourth gate).