大乘義章 12.101

12.101

次辨開合廣略之義。開合不定。總之唯一，善律儀攝。或分為二：一者身業、二者口業，前三身業，後四口業。或離為七，備如向辨。或復分之為二十一，此七律儀各從上中下品心起，是故通說有二十一。或復開分為六十三，前二十一，各從無貪、無瞋、無癡三善根起，是故通說有六十三。問曰：三善常相隨逐，未曾相離，云何別分為六十三？釋言：三善體雖同時，隨用強弱非無先後。如不淨觀是無貪性，慈悲觀等還無瞋性，因緣觀等是無癡性，三善既有別起之義，所生律儀何為不別？是故得分六十三種。若隨凡聖禪地不同、境界差別，則有無量（此二門竟）。

Next, distinguishing the meaning of expansion, condensation, breadth, and brevity: expansion and condensation are not fixed. In summary, there is only one, subsumed under wholesome restraint. Or they may be divided into two: first, bodily karma; second, verbal karma—the first three being bodily karma, and the latter four being verbal karma. Or they may be separated into seven, fully as explained above. Or again, they may be divided into twenty-one: these seven restraints each arise from higher, middling, or lower grades of mind, and thus generally speaking there are twenty-one. Or again, they may be expanded and divided into sixty-three: the previous twenty-one each arise from the three wholesome roots of non-greed, non-anger, and non-delusion, and thus generally speaking there are sixty-three. Question: The three wholesome roots always accompany one another and are never separated; how can they be differentiated into sixty-three? Answer: Although the substances of the three wholesome roots are simultaneous, according to the strength or weakness of their functions they are not without sequence. For example, the contemplation of impurity is of the nature of non-greed; the contemplation of loving-kindness and compassion is of the nature of non-anger; the contemplation of causes and conditions is of the nature of non-delusion. Since the three wholesome roots have the property of arising distinctively, why should the restraints produced by them not be differentiated? Therefore, they can be divided into sixty-three kinds. If classified according to the differences between ordinary persons and noble ones, dhyāna levels, and distinctions of cognitive objects, then they are immeasurable (this concludes the second section).