大乘義章 12.102

12.102

次對境論。此七律儀，普於一切眾生處起；若不如是，所受律儀便有增減。問曰：律儀為於現在眾生處起？為於三世眾生處起？論釋不同。若依《成實》，普於三世眾生處起，緣之皆得起善心故。若依《毘曇》，唯於現在眾生處起，良以過去未來眾生不可殺盜乃至綺語，為是緣之不發律儀。問曰：若於現在眾生得律儀者，現在眾生死滅之時應失律儀。釋言：不失，念念常於現在眾生得律儀故。問曰：於彼非眾生所，得律儀不？釋言：亦得。故《成實》言「非眾生所得善律儀。」問曰：直緣非眾生數，得善律儀不？釋言：不得，故《成實》言「要因眾生得善律儀。何故如是？於眾生所遠離性罪，於非眾生所遠離遮罪。離性為本，是故要於眾生所得，直緣草等不發律儀（此三門竟）。」

Next, discussing them in relation to the object. These seven restraints arise universally with respect to all sentient beings; if not so, the restraints undertaken would increase or decrease. Question: Do the restraints arise with respect to sentient beings of the present, or do they arise with respect to sentient beings of the three times? Treatises explain this differently. If based on the *Tattvasiddhi*, they arise universally with respect to sentient beings of the three times, because one can arouse a wholesome mind in taking all of them as objects. If based on the *Abhidharma*, they arise only with respect to sentient beings of the present, precisely because sentient beings of the past and future cannot be killed, robbed, or even spoken flippantly to; for this reason, taking them as objects does not generate restraints. Question: If one obtains restraints with respect to present sentient beings, then when present sentient beings die and perish, should one lose the restraints? Explanation: One does not lose them, because from moment to moment one constantly obtains restraints with respect to present sentient beings. Question: Does one obtain restraints with respect to non-sentient beings? Explanation: One also obtains them. Thus the *Tattvasiddhi* states: "Wholesome restraints are obtained with respect to non-sentient beings." Question: Does one obtain wholesome restraints merely by taking the category of non-sentient beings as an object? Explanation: One does not obtain them. Thus the *Tattvasiddhi* states: "One must depend on sentient beings to obtain wholesome restraints. Why is this? With respect to sentient beings, one distances oneself from faults that are inherently unwholesome; with respect to non-sentient beings, one distances oneself from prohibited transgressions. Distancing oneself from what is inherently unwholesome is primary; therefore, one must obtain them with respect to sentient beings; merely taking grasses and the like as an object does not generate restraints." (This completes the third gate.)