大乘義章 12.117

12.117

次辨其相。於中有五：一體具分別。不過中食是齊亦齊支，餘是齊支而非是齊。如八聖道，正見是道亦是道支，餘是道支而非是道。此亦如是，以不殺等防惡禁罪助成齊法，助齊法中差別不同，故名齊支。非斷食法，故不名齊。不過中食是斷食法，故名為齊；別前七種，故名齊支。二遮性分別。前之四種遠離性惡，不飲酒等遠離遮罪。問曰：性惡乃有七種，始從殺生乃至綺語，何不具離，但離前四？以綺語等難可防護，在家之人不能離故。故論說言「出家之者尚不能離，何況在家。」又綺語等不應法故，通名妄語，但離妄語餘者皆隨，故不別論。又前四種重故偏明，餘者輕故所以不說。問曰：遮罪差別無量，何不說離，偏言遠離飲酒等乎？亦以餘過，在家之人難防護故。又飲酒等生過處重，故偏說離；餘過輕故，所以不論。三道福分別。如《成實》說，離前五過是福因緣，離後三罪是道因緣。以在家者未能得道，是故但說道因緣矣。通則齊等。四就具分別。具謂三業，不殺、不盜、不婬、不飲酒、不著薰衣、不上高床、不過中食，是其身業；不妄語者，是其口業；不歌舞者，通身口業。五所防分別。依如《毘曇》，初四戒支遠離性惡。不飲酒者，是不放逸支，離放逸因緣。餘是持支，離餘遮過。成實法中亦分為三，名字不異。彼說初四遠離實惡，不飲酒者離諸惡門，餘者遠離放逸因緣（此二門竟）。

Next, their characteristics are differentiated. Herein there are five [analyses]: First, differentiation of the essence and the components. Non-eating past noon is both the fast and a branch of the fast; the remainder are branches of the fast, but not the fast itself. Just as in the eightfold noble path, right view is the path and also a branch of the path, while the remainder are branches of the path but not the path itself. Here it is likewise: because non-killing and the others guard against evil, prohibit transgression, and assist in completing the practice of fasting, and are differentiated among the practices assisting the fast, they are called branches of the fast; they are not the practice of abstaining from food, hence they are not called the fast. Non-eating past noon is the practice of abstaining from food, and hence is called the fast; because it is distinguished from the preceding seven, it is called a branch of the fast. Second, differentiation of absolute and conventional [prohibitions]. The preceding four items keep far away from natural evil (prakṛtisāvadhya), while not drinking alcohol and so forth keep far away from prohibited offenses (pratikṣepaṇasāvadhya). Question: Natural evils are sevenfold, from killing sentient beings up to frivolous speech; why are they not all abandoned, but only the first four? [Answer:] Because frivolous speech and so forth are difficult to guard against and protect, and laypeople are unable to abandon them. Thus the treatises state: 'Even monastics cannot abandon them, how much less householders.' Moreover, because frivolous speech and so forth are unaccordant with the Dharma, they are collectively named false speech; when one simply abandons false speech, the remainder are all included, so they are not separately discussed. Furthermore, the first four are severe and therefore highlighted, while the others are slight and therefore not stated. Question: Prohibited offenses have limitless distinctions; why is abandonment of all of them not taught, and abandoning alcohol and so on specifically stated? [Answer:] Likewise, because the other faults are difficult for laypeople to guard against. Furthermore, alcohol and the others are severe points of origin for faults, and are thus specifically taught to be abandoned; other faults are slight, so they are not discussed. Third, differentiation of path and merit. As the Tattvasiddhi states, abandoning the first five faults is a causal condition for merit; abandoning the last three transgressions is a causal condition for the path. Because householders are not yet able to attain the path, they are merely spoken of as causal conditions for the path. Broadly speaking, they are equivalent. Fourth, differentiation with respect to bodily and verbal instruments. 'Instruments' refers to the three karmas: non-killing, non-stealing, celibacy, non-drinking of alcohol, non-wearing of perfumed clothing, non-using of high beds, and non-eating past noon are bodily karma; non-false speech is vocal karma; non-singing and dancing pertains to both bodily and vocal karma. Fifth, differentiation of that which is guarded against. According to the Abhidharma, the initial four precept branches keep far away from natural evil. Non-drinking of alcohol is the branch of non-negligence, keeping far away from the causal conditions of negligence. The remainder are the branches of maintenance, keeping far away from other prohibited faults. In the teaching of the Tattvasiddhi they are also divided into three, with identical names: that [treatise] states that the initial four keep far away from actual evil, non-drinking of alcohol keeps far away from the gateways of evil, and the remainder keep far away from the causal conditions of negligence (this concludes the second gate).