大乘義章 11.30

11.30

轉業四行，如《涅槃》說。何等為四？所謂修習身、戒、心、慧。於中差別乃有八門，一一門中皆初辨過、後翻顯德。第一門中，不攝五情名不修身，不能受持七支淨戒名不修戒，不善調心名不修心，不修聖行名不修慧。觀諦聖慧名為聖行，翻此名修身戒心慧。第二門中，不能具足清淨戒體名不修身，受畜八種不淨之物名不修戒，不能修習止舉捨相名不修心，不修梵行名不修慧。四無量心名為梵行，不知修此名不修慧。又大無量用慧為體，故不修彼名不修慧。翻此名修身戒心慧。第三門中，不能觀身身相身數、不能觀色色相色數，非身色中生身色想，貪著不捨名不修身。身根名身，長短大小好惡等根名為身相，眼耳鼻等名為身數，如想受等名為心數。色塵名色，方圓大小好惡等相名為色相，香味觸等名為色數，如是一切。受持下戒、邊戒、自戒名不修戒。受持聲聞凡夫之戒名為下戒。苦身求度名為邊戒。自為捨他名為自戒。若心散亂不守自境名不修心。自境界者，謂四念處。他境界者，謂五欲也。於惡業中不善護心名不修慧，翻此名修身戒心慧。第四門中，不能觀身無常滅壞、愛著不捨名不修身，此名無檀。不具尸羅名不修戒，不具禪那名不修心，不具般若名不修慧，翻此名修身戒心慧。第五門中，著我我所謂身常恒名不修身，著我我所是其身見，謂身常恒是其邊見。作十惡業名不修戒，於十惡中不能修心名不修心，不能分別善惡等法名不修慧，翻此名修身戒心慧。第六門中，不斷我見名不修身，不斷戒取名不修戒，不斷貪瞋名不修心，不斷愚癡名不修慧，翻此名修身戒心慧。第七門中，不能觀身猶如怨賊常須將護、不護害人名不修身，不能觀戒是善梯撜根本道首名不修戒，不能觀心輕躁動轉難捉難調一切惡本名不修心，不觀智慧有大勢力名不修慧，翻此名修身戒心慧。第八門中，妄想分別一切身相名不修身，分別戒相名不修戒，分別心相名不修心，分別慧相名不修慧，翻此名修身戒心慧。於此諸行善修習者轉重令輕，不善修者轉輕令重。轉業之行，略辨如是。

The four practices for transforming karma are as explained in the Nirvāṇa Sūtra. What are the four? They are the cultivation of the body, precepts, mind, and wisdom. Among them, there are eight distinct approaches, each first explaining the fault and then reversing it to reveal the virtue. In the first approach, failing to restrain the five sense faculties is called not cultivating the body; being unable to accept and uphold the seven categories of pure precepts is called not cultivating precepts; failing to skillfully tame the mind is called not cultivating the mind; and not cultivating noble conduct is called not cultivating wisdom. The noble wisdom that contemplates the truths is termed noble conduct; reversing these is called cultivating the body, precepts, mind, and wisdom. In the second approach, being unable to possess the pure substance of the precepts is called not cultivating the body; accepting and accumulating the eight kinds of impure things is called not cultivating precepts; being unable to cultivate the marks of calming, arousal, and equanimity is called not cultivating the mind; and not cultivating the brahmacaryas is called not cultivating wisdom. The four immeasurable minds are termed the brahmacaryas; not knowing how to cultivate them is called not cultivating wisdom. Furthermore, the great immeasurables take wisdom as their nature; hence failing to cultivate them is called not cultivating wisdom. Reversing these is called cultivating the body, precepts, mind, and wisdom. In the third approach, being unable to contemplate the body, bodily characteristics, and bodily factors, and being unable to contemplate form, formal characteristics, and formal factors—conceiving thoughts of body and form where there is neither body nor form, and being greedily attached without letting go—is called not cultivating the body. The bodily sense faculty is called the body; faculties of long, short, large, small, beautiful, ugly, and so forth are called bodily characteristics; the eyes, ears, nose, and so forth are called bodily factors, just as conception, feeling, and so forth are called caittas. The dust of form is called form; characteristics of square, round, large, small, beautiful, ugly, and so forth are called formal characteristics; smells, tastes, tangibles, and so forth are called formal factors; and so on for all things. Upholding inferior precepts, extreme precepts, or self-centered precepts is called not cultivating precepts. Upholding the precepts of śrāvakas and ordinary beings is called inferior precepts; tormenting one's body seeking deliverance is called extreme precepts; and practicing for oneself while abandoning others is called self-centered precepts. If the mind is scattered and does not guard its own domain, this is called not cultivating the mind. One's own domain refers to the four applications of mindfulness; another's domain refers to the five desires. Failing to skillfully guard the mind amidst evil karma is called not cultivating wisdom. Reversing these is called cultivating the body, precepts, mind, and wisdom. In the fourth approach, being unable to contemplate the body as impermanent, perishable, and deteriorating, being passionately attached to it without letting go, is called not cultivating the body; this is termed having no dāna. Lacking śīla is called not cultivating precepts; lacking dhyāna is called not cultivating the mind; lacking prajñā is called not cultivating wisdom. Reversing these is called cultivating the body, precepts, mind, and wisdom. In the fifth approach, clinging to self and what belongs to self, believing the body to be permanent and eternal, is called not cultivating the body: clinging to self and what belongs to self is the view of self, and believing the body to be permanent and eternal is the extreme view. Committing the ten non-virtuous actions is called not cultivating precepts. Being unable to cultivate the mind amidst the ten non-virtuous actions is called not cultivating the mind. Being unable to discern phenomena such as good and evil is called not cultivating wisdom. Reversing these is called cultivating the body, precepts, mind, and wisdom. In the sixth approach, not severing the view of self is called not cultivating the body; not severing the clinging to precepts and vows is called not cultivating precepts; not severing greed and anger is called not cultivating the mind; and not severing delusion is called not cultivating wisdom. Reversing these is called cultivating the body, precepts, mind, and wisdom. In the seventh approach, being unable to contemplate the body as like an enemy bandit that must constantly be guarded against, and where failing to guard it harms oneself, is called not cultivating the body. Being unable to contemplate the precepts as a wholesome ladder, the foundation and foremost of the path, is called not cultivating precepts. Being unable to contemplate the mind as restless, volatile, difficult to catch, difficult to tame, and the root of all evils is called not cultivating the mind. Not contemplating wisdom as having great power is called not cultivating wisdom. Reversing these is called cultivating the body, precepts, mind, and wisdom. In the eighth approach, falsely conceptualizing and discriminating all bodily characteristics is called not cultivating the body; discriminating characteristics of precepts is called not cultivating precepts; discriminating characteristics of mind is called not cultivating the mind; and discriminating characteristics of wisdom is called not cultivating wisdom. Reversing these is called cultivating the body, precepts, mind, and wisdom. One who skillfully cultivates these practices transforms heavy [karma] into light, while one who does not skillfully cultivate them transforms light [karma] into heavy. The practices for transforming karma are thus briefly distinguished.