大乘義章 16.62

16.62

次分三學。於此門中，先分三學、後論次第。八中正語、正業、正命是其戒學，正念、正定是其定學，正見、正思是其慧學。問曰：戒中三種何別？別有三種：一離瞋癡所起口業名為正語，遠離瞋癡所起身業名為正業，離貪所起身口二業名為正命。二離三毒所起口業名為正語，遠離三毒所起身業名為正業，離四邪命名為正命。是義云何？如龍樹說「一離下口食，謂不種殖、合和諸藥、治生販賣以求活命。二離仰口食，謂不占相日月星宿吉凶等事而求活命。三離方口食，謂不諂媚豪勢貴勝、通致使命、巧言多求而自活命。四離四維口食，謂不習學種種呪術、卜算吉凶、畫師泥作諸伎藝等而自養活。離此四種，名為正命。」三如龍樹說「以無漏慧離口四過名為正語，離身三邪名為正業，離五邪命名為正命。」言五邪者，一為利養詐現奇特異人之相，此一身邪。二自說功德以求他利、三占相吉凶為人宣說、四者高聲其威嚴令人敬畏以取其利、五自說己所得利養以動人心，此即是其因利求利，此後四種是其口邪。就定學中，正定為主，正念助之。就慧學中，正見為主，正思助之，精進通策。問曰：《地持》開分六度以為三學，精進屬戒；今此何故通策三學？釋言：互從。理互應齊，但《地持》中為以三義統攝六度，精進入戒。若以四義統攝六度，精進亦別。故彼《相續解脫經》中說前三度以為戒學，禪為定學，波若慧學，精進通策。三學如是。次第云何？如《成實》說，出家求道先須受戒，是故先明正語、正業及與正命。由戒心住，故次明其正念、正定。由定發慧，慧有麁細，麁者聞慧，說為正思；細者修慧，說為正見。又復麁者在於世間，未能見理，說為正思；細者出世，能見於理，說為正見。精進遍通。此行次第，不依八正說之次第（此三門竟）。

Next is dividing the three trainings. Within this gate, first the three trainings are divided, and then the sequence is discussed. Among the eight: right speech, right action, and right livelihood are the training in morality; right mindfulness and right samādhi are the training in samādhi; right view and right thought are the training in prajñā. Question: What are the differences among the three within morality? There are three distinct distinctions: First, vocal karma arising free from anger and delusion is called right speech; bodily karma arising far free from anger and delusion is called right action; bodily and vocal karma arising free from greed are called right livelihood. Second, vocal karma arising free from the three poisons is called right speech; bodily karma arising far free from the three poisons is called right action; being free from the four kinds of wrong livelihood is called right livelihood. What does this mean? As Nāgārjuna explains: "First is being free from livelihood through a downward mouth, which means not planting crops, compounding various medicines, or engaging in business and trade to seek a livelihood. Second is being free from livelihood through an upward mouth, which means not seeking a livelihood by divining the good and bad fortune of the sun, moon, constellations, and the like. Third is being free from livelihood through a square mouth, which means not sustaining oneself by flattering the powerful, noble, and eminent, serving as their emissary, and seeking much through artful words. Fourth is being free from livelihood through a four-cornered mouth, which means not sustaining oneself by learning various incantations, divining good and bad fortune, or practicing painting, plastering, and various arts and crafts. Being free from these four is called right livelihood." Third, as Nāgārjuna explains: "Using untainted prajñā to be free from the four vocal faults is called right speech; being free from the three bodily deviations is called right action; being free from the five kinds of wrong livelihood is called right livelihood." As for the five kinds of wrong livelihood: first is hypocritically displaying an extraordinary and wondrous appearance different from others for the sake of material gain—this is bodily deviation. Second is speaking of one's own merits to seek gain from others; third is divining good and bad fortune and announcing it to people; fourth is speaking in a loud, imposing voice to make people revere and fear in order to obtain gain; fifth is speaking of the gains and offerings one has received in order to sway people's minds—this is seeking gain from gain. These latter four are vocal deviations. Within the training in samādhi, right samādhi is primary, and right mindfulness assists it. Within the training in prajñā, right view is primary, and right thought assists it; vigor universally urges them on. Question: The *Bodhisattvabhūmi* divides the six pāramitās into the three trainings, where vigor belongs to morality; why does it universally urge on the three trainings here? Explanation: They mutually follow each other. In principle they should mutually be equivalent, but in the *Bodhisattvabhūmi*, because it subsumes the six pāramitās through three meanings, vigor enters into morality. If the six pāramitās are subsumed through four meanings, vigor is also separate. Therefore, that *Saṃdhinirmocana-sūtra* explains the first three pāramitās as the training in morality, dhyāna as the training in samādhi, prajñā as the training in prajñā, and vigor as universally urging them on. Such are the three trainings. What is their sequence? As the *Tattvasiddhi* says, when leaving home to seek the path, one must first receive the precepts; therefore, right speech, right action, and right livelihood are explained first. Because the mind abides due to morality, right mindfulness and right samādhi are explained next. Because samādhi gives rise to prajñā, and prajñā has coarse and subtle [forms]: the coarse is the wisdom of hearing, spoken of as right thought; the subtle is the wisdom of cultivation, spoken of as right view. Furthermore, the coarse resides in the worldly, unable to see the principle, spoken of as right thought; the subtle is supramundane, able to see the principle, spoken of as right view. Vigor is pervasive throughout. This sequence of practice does not rely on the sequence in which the eightfold noble [path] is spoken (this concludes the third gate).