大乘義章 10.44

10.44

次論得捨成就之義。先論其得，次明其捨，後辨成就。所言得者，先無今起名之為得。別解脫戒，唯一受得，更無餘義。受中差別，如三聚中具廣分別。禪律儀者，依如《毘曇》，有二種得：一者斷得，斷下過時得上禪戒。二者生得，從上退未生下地時，得下禪戒。《成實》、大乘唯有斷得，不說生得。彼說生上不說生得，彼說生上不失下故，退生下時不名新得。無漏律儀，毘曇法中有三種得：一者斷得，斷下過時得士道戒。二轉根得，轉根之時，捨鈍根戒，得利根戒故。三者退得，證聖果時，捨彼因中無漏之戒，後退果時還得本戒。《成實》、大乘唯一斷得，餘皆不論。彼說轉根及得果時，舊法增明，非捨前法別有得故。得相如是。次論捨義。先有今失，名之為捨。小乘法中，別解脫戒有四種捨：一不用道捨；二命終捨；三斷善捨；四二形生捨，所謂男女二形生時失律儀戒。有人宣說：犯初眾罪亦失禁戒。是事不然，此但污戒，不名為捨，諸經論中皆同此說。菩薩律儀有二種捨，如《地持》說：一退菩提心、二增上煩惱犯波羅夷。不同所以，三聚章中具廣分別。禪律儀戒有二種捨：一者退捨，退起下過，失上禪戒。二生上時捨，有漏生上，則失下故。《成實》、大乘唯有退捨，彼說生上不失下故。無漏律儀，毘曇法中有三種捨：一者退捨，退聖道時失無漏戒。二轉根捨，轉根之時捨鈍根戒。三得果捨，得聖果時捨彼因中無漏之戒。成實法中，三捨悉無，唯入無餘涅槃時捨。大乘法中，緣治俱者證實時捨，真證俱者畢竟無捨。三種律儀，辨之麁爾。

Next, we discuss the meaning of obtaining, relinquishing, and possessing [restraint]. First, we discuss obtaining; next, we clarify relinquishing; and afterwards, we discern possessing. As for 'obtaining': that which did not exist before and now arises is termed 'obtaining'. Prātimokṣa precepts are obtained solely by receiving them, and there is no other sense. The distinctions within reception are fully and extensively analyzed in the chapter on the three collections [of precepts]. As for dhyāna restraint, according to the Abhidharma, there are two kinds of obtaining: first, obtaining through severance, where upon severing faults of the lower [realms] one obtains the dhyāna precepts of the higher [realms]; second, obtaining through rebirth, where when one falls from a higher [realm] and is born in a lower plane, one obtains the dhyāna precepts of the lower [realm]. The Tattvasiddhi and Mahāyāna maintain only obtaining through severance, and do not speak of obtaining through rebirth. They state that being born in a higher realm does not constitute obtaining through rebirth, because they hold that being born in a higher realm does not forfeit the lower; thus, when falling and being born below, it is not termed newly obtaining. As for untainted restraint, in the Abhidharma system there are three kinds of obtaining: first, obtaining through severance, where upon severing faults of the lower [realms] one obtains the precepts of the noble path; second, obtaining through faculty-transformation, because at the time of transforming faculties, one relinquishes the precepts of dull faculties and obtains the precepts of sharp faculties; third, obtaining through retrogradation, where when realizing a noble fruit, one relinquishes the untainted precepts of the causal stage, and later when retrograding from the fruit, one regains the original precepts. The Tattvasiddhi and Mahāyāna maintain solely obtaining through severance and do not discuss the others. They state that at the times of faculty-transformation and obtaining the fruit, the old dharmas are enhanced and brightened, and it is not that by relinquishing previous dharmas there is a separate obtaining. Such is the character of obtaining. Next, we discuss the meaning of relinquishing. That which previously existed and is now lost is termed 'relinquishing'. In the Hīnayāna system, prātimokṣa precepts have four kinds of relinquishing: first, relinquishing by renouncing the training; second, relinquishing upon the end of life; third, relinquishing upon severing wholesome roots; fourth, relinquishing upon the arising of both sexual characteristics, that is, when both male and female characteristics arise, one loses the restraint precepts. Some people proclaim that committing the initial class of offenses (pārājika) also causes one to lose the prohibitive precepts. This is not so; this merely defiles the precepts and is not termed relinquishing. All sūtras and treatises agree on this explanation. Bodhisattva restraint has two kinds of relinquishing, as stated in the Bodhisattvabhūmi: first, retrograding from bodhicitta; second, committing a pārājika through excessive afflictions. The reasons for their differences are fully and extensively analyzed in the chapter on the three collections. Dhyāna restraint has two kinds of relinquishing: first, relinquishing through retrogradation, where upon retrograding and giving rise to lower faults, one loses the higher dhyāna precepts; second, relinquishing upon being born in a higher realm, because being born in a higher realm with outflows entails losing the lower [restraint]. The Tattvasiddhi and Mahāyāna maintain only relinquishing through retrogradation, because they state that being born in a higher realm does not forfeit the lower. Untainted restraint in the Abhidharma system has three kinds of relinquishing: first, relinquishing through retrogradation, where upon retrograding from the noble path, one loses the untainted precepts; second, relinquishing through faculty-transformation, where at the time of transforming faculties, one relinquishes the precepts of dull faculties; third, relinquishing upon attaining the fruit, where upon attaining a noble fruit, one relinquishes the untainted precepts of the causal stage. In the Tattvasiddhi system, none of these three relinquishments exist; one relinquishes only upon entering nirvāṇa without remainder. In the Mahāyāna system, that which is conjoined with condition-counteracting is relinquished upon realizing the true; that which is conjoined with true realization is never relinquished at all. The three kinds of restraint are thus roughly distinguished.