大乘義章 20.7

20.7

次約三聚分別五身。色法、心法、是其三也。依如《毘曇》，五分法身要唯色心，初戒是色，餘四是心。何故心中偏分為多？人多釋言：心有多用，故分為多；色法不爾，所以為一。蓋亦是其一相言之，未可專定。此義云何？經中或時廣色略心，如十二入。或時廣心而略其色，如五陰門。或時色心二事俱廣，如十八界。或時色心二事俱略，如名色門。今說五身，義當五陰，以此多門離合非一，故不專定。若依《成實》，初戒身中，作戒是色，無作是其非色非心，後四是心。如此說者，初一戒身非情為體，後四是情。問曰：何故非情法中獨立為一，情法為四？人多釋言：良以心法成人中強，故分為四。此非專定。經中或時分戒為多，如六度門。或分心為多，如七淨門。或戒與心並分為多，如八正門。寧可一定？依如大乘，戒通三業，說十善道以為戒故。於中作戒是色是心，身口作業名之為色。意地作業說以為心，無作是其色心之法。非色心事，色心止業從色心生，名色名心，非是形礙，復非慮知，以是義故非色心事。此義如前三聚戒中礙復非慮知以是義故非色心事如前三聚戒中具廣分別。戒身如是。餘四心法。若說無為解脫為身，解脫身亦非色心。五身如是。

Next, the five bodies are differentiated in terms of the three aggregates. Rūpa-dharmas, citta-dharmas, and [cittaviprayukta-saṃskāras] are the three. According to the Abhidharma, the fivefold dharmakāya essentially consists only of rūpa and citta: the initial precepts are rūpa, and the remaining four are citta. Why is it that within citta it is singularly divided into many? Many people explain: Citta has many functions, so it is divided into many; rūpa-dharmas are not like this, so they are one. This is also merely speaking of one aspect, and cannot be exclusively fixed. What does this mean? In the sūtras, at times rūpa is expanded and citta is condensed, as in the twelve āyatanas. At times citta is expanded and its rūpa is condensed, as in the approach of the five aggregates. At times both matters of rūpa and citta are expanded, as in the eighteen dhātus. At times both matters of rūpa and citta are condensed, as in the approach of name-and-form. Now speaking of the five bodies, the meaning corresponds to the five aggregates; because the integration and division of these many approaches are not of one kind, it is not exclusively fixed. If according to the Tattvasiddhi: within the initial body of precepts, active precepts are rūpa, and non-informative precepts are neither rūpa nor citta; the latter four are citta. According to this explanation, the initial single body of precepts takes the inanimate as its essence, while the latter four are sentient. Question: Why is it that within inanimate dharmas it is independently established as one, while sentient dharmas are four? Many people explain: Truly, because citta-dharmas are strong in perfecting a person, they are divided into four. This is not exclusively fixed. In the sūtras, at times precepts are divided into many, as in the approach of the six pāramitās. At times citta is divided into many, as in the approach of the seven purifications. Or both precepts and citta are divided into many, as in the approach of the eightfold noble [path]. How could it be fixed? According to the Mahāyāna, precepts pervade the three actions, because the path of the ten wholesome actions is spoken of as precepts. Therein, active precepts are both rūpa and citta: bodily and vocal actions are called rūpa, while actions of the mental ground are spoken of as citta; non-informative precepts are dharmas of both rūpa and citta. As for their not being the substance of rūpa or citta: the cessation-actions of rūpa and citta arise from rūpa and citta, so they are called rūpa and called citta; yet they are not material obstruction, nor are they cognitive reflection, and for this reason they are not the substance of rūpa or citta. This meaning has been fully and extensively differentiated as before in [the section on] the three clusters of precepts. Such is the body of precepts. The remaining four are citta-dharmas. If unconditioned liberation is spoken of as the body, the body of liberation is also neither rūpa nor citta. Such are the five bodies.