大乘義章 7.46

7.46

次辨開合。總之唯一。就具分二，前三身業、後四口業，相別有七，義如上辨。對因分別，有二十一，謂前七種隨上中下三品心發，是故合有二十一種。約惑分別，有六十三，前二十一隨貪瞋癡三煩惱起，是故通合有六十三。問曰：有人先依下心得惡律儀，後更以彼中上心起，更得以不？論釋不同。若依《毘曇》，一得已後終不重得，與善律儀其義相似。若依《成實》，隨何心起，念念更得。又問：有人貪心之中得惡律儀，是人後時更以瞋癡起於不善，重得以不？論亦不同，類前可知（此二門竟）。

Next is distinguishing expansion and contraction. In summary there is only one. Differentiated by instrument there are two: the first three are physical karma and the latter four are vocal karma; their distinct characteristics are seven, the meaning being as differentiated above. Differentiated in relation to causes there are twenty-one: namely, the aforementioned seven kinds arise according to the three grades of mind—superior, middling, and inferior; therefore together there are twenty-one kinds. Differentiated according to defilements there are sixty-three: the aforementioned twenty-one arise according to the three afflictions of greed, hatred, and delusion; therefore altogether there are sixty-three. Question: If someone first obtains bad restraint based on an inferior mind, and later generates it with a middling or superior mind, does he obtain it anew or not? The treatises explain this differently. If according to the Abhidharma, once obtained, it is never obtained again; its meaning is similar to that of good restraint. If according to the *Tattvasiddhi*, whichever mind generates it, with thought-moment after thought-moment one obtains it anew. Again, question: If someone obtains bad restraint in a state of greed, and that person at a later time further generates unwholesomeness through hatred or delusion, does he obtain it again or not? The treatises also differ, which may be understood by analogy with the preceding. (This concludes the second section.)