大乘義章 7.48

7.48

次明得捨成就之義。先明其得。依如《毘曇》，有二種得：一者作得、二受事得。言作得者，有人生在屠殺兒家，未殺已來未得律儀，一殺已後得惡律儀，乃至盡壽更無新得。言受事者，有人生在非屠殺家，作如是言：「我當盡壽殺生自活。」爾時即得不善律儀，乃至盡壽更無新得。盜等皆然。若依《成實》，隨行惡時，念念皆得不善律儀，不局前二。問曰：七種具作具受方得律儀？不具亦得？《毘婆沙》說「具足乃得，若不具者不名律儀。」《毘曇》、《成實》不具亦得。故《成實》言「若具不具，皆得律儀。」《雜心》說言「不能言者，得身律儀，非口律儀。」明知不具。次辨其捨。依如《毘曇》，有四時捨：一受善戒、二者命終、三得諸禪、四二形生。設有眾生，發深善心作永斷意，若不受戒，皆不能捨。成實法中，有三時捨：一受善戒、二者命終、三發深善心要期不作。此三時中，捨惡律儀。得禪捨者，彼論不說。二形生者，論言不捨。故彼論言「不能男等亦得律儀，云何二形能捨律儀？」問曰：有人受八戒時捨惡律儀，至明清旦捨八戒已，還復得彼惡律儀不？有人言：得。復有人言：受八戒時捨惡律儀，得善律儀。至明旦已捨善律儀，亦更不得不善律儀，以無作事及受事故。捨義如是。次辨成就。問曰：幾時成就惡戒？依如《成實》，未捨已來，現在時中念念成就，以惡律儀念念生故；過未不成。毘曇法中，最初一念現在成就，第二念後若未當捨，念念之中現在成就及成過去，非心法故不通未來（此四門竟）。

Next, the meaning of acquisition, abandonment, and possession is explained. First, explaining acquisition: according to the Abhidharma, there are two kinds of acquisition: first, acquisition through action, and second, acquisition through undertaking the matter. As for 'acquisition through action', if someone is born into a family of slaughterers, as long as he has not killed, he has not yet acquired the restraint; once he kills, he acquires the unwholesome restraint, and up to the end of his life there is no new acquisition. As for 'acquisition through undertaking the matter', if someone is born into a non-slaughtering family and says, 'Throughout my whole life I will kill living beings to support myself,' at that time he immediately acquires the unwholesome restraint, and up to the end of his life there is no new acquisition. The same applies to theft and the rest. According to the Tattvasiddhi, whenever one performs evil, one acquires the unwholesome restraint in thought-moment after thought-moment, not being restricted to the previous two [modes]. Question: Does one acquire the restraint only when fully performing and fully undertaking all seven types, or does one acquire it even when incomplete? The *Vibhāṣā* says: 'One acquires it only when complete; if not complete, it is not called a restraint.' In both the Abhidharma and the Tattvasiddhi, one acquires it even when incomplete. Thus the *Tattvasiddhi* says: 'Whether complete or incomplete, one in all cases acquires the restraint.' The *Saṃyuktābhidharmahṛdaya* states: 'One who cannot speak acquires the bodily restraint, but not the vocal restraint.' From this it is clearly known to be incomplete. Next, distinguishing its abandonment: according to the Abhidharma, there are four occasions of abandonment: (1) receiving the wholesome precepts, (2) the end of life, (3) attaining the dhyānas, and (4) the arising of dual physical characteristics. Even if a sentient being arouses a deeply wholesome mind with the intention to cut it off forever, if he does not receive the precepts, he cannot abandon it in any case. In the system of the Tattvasiddhi, there are three occasions of abandonment: (1) receiving the wholesome precepts, (2) the end of life, and (3) arousing a deeply wholesome mind, resolving not to commit [evil]. On these three occasions, one abandons the unwholesome restraint. That treatise does not mention abandonment through attaining dhyāna. As for the arising of dual physical characteristics, that treatise states that it is not abandoned. Thus that treatise says: 'Since the impotent and so forth also acquire the restraint, how could dual physical characteristics abandon the restraint?' Question: If someone abandons the unwholesome restraint when receiving the eight precepts, when he abandons the eight precepts at dawn the next morning, does he regain that unwholesome restraint or not? Some say: He regains it. Others say: When receiving the eight precepts, he abandons the unwholesome restraint and acquires the wholesome restraint; when dawn arrives and he abandons the wholesome restraint, he also does not regain the unwholesome restraint, because there is no action or undertaking of the matter. Such is the meaning of abandonment. Next, distinguishing possession: Question: For how long does one possess the unwholesome precepts? According to the Tattvasiddhi, as long as it has not yet been abandoned, one possesses it in thought-moment after thought-moment in the present, because the unwholesome restraint arises thought-moment after thought-moment; it is not possessed in the past or future. In the system of the Abhidharma, it is possessed in the present at the first thought-moment; after the second thought-moment, if it has not yet been abandoned, in thought-moment after thought-moment it is possessed in the present and possessed in the past; because it is not a mental factor, it does not extend to the future. (This concludes the four gateways.)