大乘義章 12.100

12.100

無作之善，說為律儀。律儀不同，一門說七，所謂不殺、不盜、不婬、不妄語、不兩舌、不惡口、不綺語。言不殺者，論說有三：一者因離、二果行離、三對治離。因離有二：一者共因，謂貪嗔癡，諸業皆悉用此為因，故名為共；二者不共因，謂離殺心、畜刀枝等，此唯殺因，故曰不共。問曰：若言遠離殺心是因離者，何故論中說為果離？釋言：殺心所望不定，若望貪等是其果行，若望正殺是其因行，今據後門說為因離。言果離者，正離殺業。對治離者，所謂慈心、安隱心等。慈能與樂，安能授善，以此二種能治殺業，故名對治。言不盜者，亦有三種：一者因離、二果行離、三對治離。因離有二：一離共因，謂貪嗔癡；二離不共因，所謂盜心及無資生。故《地經》中，資生滿足名為因離。言滿足者，常修少欲知足之心，無所須欲，故云滿足。果行離者，正離盜業。對治離者，所謂布施。言不婬者，亦有三種：一者因離、二對治離、三果行離。因離有二：一離共因，謂貪瞋癡。問曰：論中宣說邪婬唯貪心成，今云何言離貪瞋癡為因離乎？釋言：終成其唯在貪，遠則從於貪瞋癡起，是故離之，通名為因離。二離不共因，所謂婬心及無妻色。故《地經》中，自足妻色名為因離。云何自足？於現在世梵行有餘，心無求欲，名足妻色。以自足故，心無悕欲，故離婬因。果行離者，正離婬業。對治離者，常修梵行、不淨觀等。不妄語者，論釋有二：一對治離，所謂實語對治誑心。二果行離，正離妄語。據實具論，亦有三種：一者因離、二果行離、三對治離。因離有二：一離共因，謂貪瞋癡；二離不共因，謂誑他心。果行離者，正離妄語。對治離者，常修實語。問曰：是中實具三離，何故論中但云二乎？釋言：為彰口言易發不藉遠因，是故不說離貪瞋癡以為因離。離誑他心雖是因離，能治誑心，對治中說，故不別論。故《地論》云「對治誑心即是因離。」不兩舌者，亦有三種：一者因離、二對治離、三果行離。因離有二：一離共因，謂貪瞋癡；二離不共因，離破壞心。果行離者，正離兩舌。對治離者，修和合語。不惡口者，亦有三種：一者因離、二果行離、三對治離。因離有二：一離共因，謂貪瞋癡；二離不共因，謂侵惱心。果行離者，正離惡言。對治離者，常修濡語。不綺語者，亦有三種：一者因離、二果行離、三對治離。因離有：一離共因，謂貪瞋癡；二離不共因，謂綺語心。果行離者，正離綺語。對治離者，恒修正語（此一門竟）。

The good of unmanifest action is called restraint. Because restraints differ, one approach explains seven, namely: not killing, not stealing, not engaging in sexual misconduct, not lying, not speaking divisively, not speaking harshly, and not engaging in frivolous speech. Regarding "not killing," the treatise explains that there are three types: 1. Renunciation of causes; 2. Renunciation in resultant activity; 3. Renunciation through antidotes. Renunciation of causes has two aspects: first, the common cause, namely greed, anger, and delusion—all karmas have these as their causes, and so they are called common; second, the uncommon cause, namely renouncing the thought of killing, storing knives and clubs, and so forth—these are the causes of killing alone, and so they are called uncommon. Question: If you say that keeping far away from the thought of killing is renunciation of causes, why does the treatise explain it as renunciation in resultant [activity]? Answer: What the thought of killing is viewed in relation to is not fixed: if viewed in relation to greed and the like, it is its resultant activity; if viewed in relation to the actual killing, it is its causal activity. Here, based on the latter perspective, it is explained as renunciation of causes. "Renunciation in resultant activity" means directly abstaining from the act of killing. "Renunciation through antidotes" refers to thoughts of loving-kindness, thoughts of tranquility, and the like: loving-kindness can bestow happiness, and tranquility can confer goodness; because these two can counteract the karma of killing, they are called antidotes. Regarding "not stealing," there are also three types: 1. Renunciation of causes; 2. Renunciation in resultant activity; 3. Renunciation through antidotes. Renunciation of causes has two aspects: first, renouncing the common causes, namely greed, anger, and delusion; second, renouncing the uncommon causes, namely the thought of stealing and lack of material requisites. Hence, in the *Daśabhūmika Sūtra*, having an abundance of material requisites is called renunciation of causes. "Having an abundance" means constantly cultivating a mind of few desires and contentment, having no wants or cravings; hence it is called abundance. Renunciation in resultant activity means directly abstaining from the act of stealing. Renunciation through antidotes refers to giving. Regarding "not engaging in sexual misconduct," there are also three types: 1. Renunciation of causes; 2. Renunciation through antidotes; 3. Renunciation in resultant activity. Renunciation of causes has two aspects: first, renouncing the common causes, namely greed, anger, and delusion. Question: The treatise states that sexual misconduct is accomplished solely by a mind of greed; why do you now say that renouncing greed, anger, and delusion constitutes renunciation of causes? Answer: Its ultimate accomplishment indeed lies solely in greed, but remotely it arises from greed, anger, and delusion; therefore, renouncing them is collectively termed renunciation of causes. Second is renouncing the uncommon causes, namely the thought of lust and lack of a wife's beauty. Hence in the *Daśabhūmika Sūtra*, being content with the beauty of one's own wife is called renunciation of causes. What is being content? In the present life one's celibacy is abundant and one's mind has no craving; this is called being content with the wife's beauty. Because of being content, the mind has no longing desires, and thus one renounces the causes of lust. Renunciation in resultant activity means directly abstaining from the act of lust. Renunciation through antidotes means constantly cultivating celibacy, contemplation of impurity, and the like. Regarding "not lying," the treatise's explanation has two aspects: 1. Renunciation through antidotes, namely truthful speech counteracting a deceitful mind; 2. Renunciation in resultant activity, directly abstaining from false speech. If fully discussed according to actual fact, there are also three types: 1. Renunciation of causes; 2. Renunciation in resultant activity; 3. Renunciation through antidotes. Renunciation of causes has two aspects: first, renouncing the common causes, namely greed, anger, and delusion; second, renouncing the uncommon cause, namely the intention to deceive others. Renunciation in resultant activity means directly abstaining from lying. Renunciation through antidotes means constantly cultivating truthful speech. Question: Here there are actually three renunciations; why does the treatise mention only two? Answer: In order to show that verbal speech is easily uttered and does not depend on remote causes, renouncing greed, anger, and delusion is not mentioned as renunciation of causes. Although renouncing the intention to deceive others is a renunciation of cause, because it can counteract the deceitful mind, it is explained under antidotes, and thus not treated separately. Hence the *Daśabhūmikavyākhyāna* states: "Counteracting the deceitful mind is precisely the renunciation of causes." Regarding "not speaking divisively," there are also three types: 1. Renunciation of causes; 2. Renunciation through antidotes; 3. Renunciation in resultant activity. Renunciation of causes has two aspects: first, renouncing the common causes, namely greed, anger, and delusion; second, renouncing the uncommon cause, which is renouncing the intention to cause discord. Renunciation in resultant activity means directly abstaining from divisive speech. Renunciation through antidotes means cultivating harmonious speech. Regarding "not speaking harshly," there are also three types: 1. Renunciation of causes; 2. Renunciation in resultant activity; 3. Renunciation through antidotes. Renunciation of causes has two aspects: first, renouncing the common causes, namely greed, anger, and delusion; second, renouncing the uncommon cause, namely the intention to harass and torment. Renunciation in resultant activity means directly abstaining from harsh words. Renunciation through antidotes means constantly cultivating gentle speech. Regarding "not engaging in frivolous speech," there are also three types: 1. Renunciation of causes; 2. Renunciation in resultant activity; 3. Renunciation through antidotes. Renunciation of causes has [two aspects]: first, renouncing the common causes, namely greed, anger, and delusion; second, renouncing the uncommon cause, namely the mind of frivolous speech. Renunciation in resultant activity means directly abstaining from frivolous speech. Renunciation through antidotes means constantly cultivating correct speech (this concludes the first section).