大乘法苑義林章 3.24.3

3.24.3

若依未至定證得初果，爾時一切能往惡趣惑皆悉永害。 」此說得超越第三果，并次第人依根本定及未至，說諸得道戒必先淨定以為其緣，其四善根色界繫故。 其不律儀及處中戒，若生彼家、不生彼家，自發期心，或父子等自相教習，故得外緣或不由他得，二皆無失。 不同小宗，不律儀不從他得。 上說得緣。 得時節者，初說得表時、後說得無表時。 且說苾芻、苾芻尼得表時者，謂從僧眾乞戒時得。 五十三云「又若起心往趣師所，慇懃勸請，方便發起禮敬等業，以正威儀在師前住，又以語言表宣所欲，造作勝業，是名身表及語表業。 」《成業論》同，不能繁引。 要現行思近因等起，正發身語為轉因者，是表業體，故要此時。 若說前位從僧乞時，心上中下以判於業。 祈願滿足，要第三羯磨時方得表者。 此小乘義，非今所宗，表業非是形色攝故，唯發身語現思攝故，其時無心，或染、無記，或異緣故。 准此，自餘出家三眾、近住、近事，皆從師前禮拜等受得表戒。 此等後時雖隨師言，不必有心在，而未必善亦不決定，乃是隨轉，非轉心故。 若對人前許自然受，有身語表及意表者，即於佛前求禮時得。 其菩薩戒，即請受時，第三周了慈悲故字時得，以決定故。 定道唯無表，不說得表時。 其不律儀，要作事時或處分時，方得表業。 五十三云「若有生在不律儀家，有所了別，自發期心，謂我當以此活命事而自存活。 又於此活命事，重復起心欲樂忍可，爾時說名不律儀者。 由不律儀所攝故，極重不如理作意損害心所攝故，但成廣大諸不善根，然未成就殺生所生，及餘不善業道所生諸不善業，乃至所期事未現行。 」此意說言：若生彼家、不生彼家，發心忍可，即由成彼不善根故，從當所起為名，即名不律儀者。 彼論又云「後若現行若少若多，隨其所應，更復成就諸不善業。 」此意說言：後若自作、若處分他作少多事，雖未命斷等，即成殺生。 若身若語不善表業，若後彼事自他作已，前生命斷等少多，遂心滿本願故，方成無表。 不同他宗，前事究竟，表與無表俱時發得。 初發勝思起身語業，即是表業。 其事究竟，是隨轉非轉，得無表故，得名不律儀。 表業如今說。 處中表業，或發期願、或處分時、或作方得。 上說身、語二表得時。 其意表業，舉心即得。 上說得表。 得無表者，別解脫無表，得有三類：一出家大戒，第三羯磨竟，是事如是持時得。 其菩薩戒，亦第三羯磨答言能持時得。 先發期心所邀勝顏今滿足故，僧眾法事此時具故。 雖由前位思表熏種，法事今竟，雖或無心或別緣心，由彼先期今願滿故。 從初念後，防惡思種用倍倍增，名為得戒。 有說思種體倍倍增名為得戒。 此亦不然。 法事竟時，彼或無心或異性緣，既無現思現表熏習，如何種子體忽爾得新生？ 由此故知，隨彼遇緣新舊種子、若別若總，現行緣因思所熏種，今緣會滿，用倍倍增，名得無表，以隨心戒雖念念中是未曾得。 若非用增是體增者，豈念念中皆現熏種？ 定、道無表既是現思，無一心中有多思故。 准此，別解脫無表亦非體增。 初剎那位一七用增，第二剎那即二七支，乃至未捨運運增長。 〈決擇〉第六十云「不善業道若到究竟，即此亦名由塗染過成於重惡，成大不善，能引增上不可愛果。 何以故？ 若有用染污心能引發他不可愛樂欣悅之苦，彼隨苦心威勢力故能引發苦，補特伽羅思便觸得廣大之罪，是故名為塗染過失。 」此意說言：若身自作、若令他作不善業道，令他命斷等。 事究竟時，法爾威勢，能自行者及處分者思便觸得廣大之罪。 先心今滿，他苦亦滿，故自觸罪，名為塗染。 彼論又云「彼雖不發如是想心，諸能引發我之苦者，當觸大罪。 然彼法爾觸於大罪，譬如礠石雖不作意，諸所有鐵來附於我。 然彼法爾，所有近鐵，不由功用來附礠石。 此中道理當知亦爾。

"If one realizes the first fruit relying on the anāgamya-dhyāna, at that time all afflictions that could lead to an unfortunate destiny are all eradicated forever." This refers to one who leaps over to attain the third fruit, as well as a sequential person, who rely on the fundamental dhyānas and the anāgamya; it explains that all attainments of path-vows must first have pure meditation as their condition, because the four roots of goodness are bound to the form realm. As for non-discipline and intermediate vows, whether one is born into such a family or not, if one generates the resolve oneself, or if fathers, sons, and so forth instruct and practice among themselves, they are thus attained through external conditions or attained without relying on another; both are without error. Unlike the Hinayana schools, non-discipline is not attained from another. Above, the conditions of attainment were explained. As for the timing of attainment, first the time of attaining manifest [action] is explained, and afterwards the time of attaining unmanifest [action] is explained. For now, regarding the time when bhikṣus and bhikṣuṇīs attain manifest [action], it means they attain it when requesting the precepts from the Saṅgha. Fascicle fifty-three states: "Furthermore, if one arouses the mind to go to the master's presence, earnestly makes requests, applies expedients to initiate acts of reverence and the like, abides before the master with correct deportment, and expresses what one desires with speech, producing superior action—this is called bodily manifest and vocal manifest action." The Karmasiddhiprakaraṇa is the same, so it cannot be cited in extenso. Only the manifest volition functioning as the proximate motivating cause, directly initiating body and speech as the transforming cause, constitutes the essence of manifest action; therefore, it must be at this time. If one were to say that at the prior stage when requesting from the Saṅgha, the action is judged according to whether the mind is high, middling, or low, and that the prayer being fulfilled, one only attains manifest [action] at the third karmavācanā—this is a Hinayana doctrine, not what is upheld here. This is because manifest action is not subsumed under physical shape, but is subsumed solely under the manifest volition that initiates body and speech; at that [later] time, one may be mindless, or defiled, or indeterminate, or have a different perceptual condition. Following this [reasoning], the remaining three assemblies of renunciants, as well as upavāsas and upāsakas, all attain the manifest vows from bowing, etc., before the master. Although at a subsequent time they follow the master's words, they do not necessarily have their mind present, and it is not necessarily virtuous nor determinate; it is a subsequent continuation, not the initiating mind. If one accepts receiving vows spontaneously before an image, having bodily, vocal, and mental manifest [actions], they are attained right at the time of seeking and bowing before the Buddha. As for the bodhisattva vows, at the time of requesting and receiving them, they are attained upon the completion of the third round when the words of compassion are uttered, because it is then determinate. The vows of meditation and path are solely unmanifest; their time of attaining manifest [action] is not spoken of. As for non-discipline, only when performing the deed or when giving the instruction does one attain manifest action. Fascicle fifty-three states: "If one is born into a family of non-discipline, possesses discernment, and arouses a resolve oneself, saying, 'I shall sustain myself by this means of livelihood,' and again arouses a mind of desire, delight, and approval toward this means of livelihood, at that time one is called a person of non-discipline. Because of being subsumed under non-discipline, and subsumed under an intensely improper attention and harmful mind, one merely achieves extensive unwholesome roots; yet one has not accomplished the unwholesome actions generated by taking life and generated by the other unwholesome courses of action, so long as the intended deed has not been carried out." What this means is: whether born into such a family or not, if one generates the mind and approves, then because of accomplishing those unwholesome roots, one is designated by what will subsequently arise, namely called a person of non-discipline. That treatise further states: "Afterwards, whether performing it a little or much, according to what is appropriate, one further accomplishes various unwholesome actions." What this means is: afterwards, whether doing it oneself or instructing another to do a little or much, even though life has not yet been severed and so forth, it already constitutes the unwholesome manifest action of taking life, whether bodily or vocal; if afterwards that deed is completed by oneself or another, and the prior life is severed, a little or much, because one's wish is fulfilled and one's original vow satisfied, only then is unmanifest [action] accomplished. Unlike other schools, where upon completion of the prior deed, manifest and unmanifest [actions] are both initiated and attained simultaneously: the superior volition that first initiates the action of body and speech is precisely manifest action; the completion of the deed is a subsequent continuation, not the initiation, and because unmanifest [action] is attained, it is called non-discipline. Manifest action is as explained now. The manifest action of the intermediate state is attained either upon making a resolution, or at the time of instruction, or upon performing the deed. Above, the time of attaining the two manifest [actions] of body and speech was explained. As for mental manifest action, it is attained as soon as the thought is raised. Above, the attainment of manifest [action] was explained. Regarding the attainment of unmanifest [action], the unmanifest [action] of prātimokṣa has three types of attainment: first, the great vows of renunciation are attained when the third karmavācanā is completed, at the time of saying 'it shall be kept thus.' Bodhisattva vows are also attained at the third karmavācanā when answering that one is able to keep them. This is because the superior state that was previously resolved and sought after is now fulfilled, and the ritual action of the Saṅgha is complete at this time. Although seeds were perfumed by the volitional manifest [actions] of the prior stages, now that the ritual action is finished, even if one is mindless or has a mind with a different condition, because of that prior resolve the present vow is now fulfilled. From the moment after the initial thought, the efficacy of the volition-seeds preventing evil multiplies and increases, which is called attaining the vows. Some say that the substantial entity of the volition-seeds multiplies and increases, which is called attaining the vows. This too is incorrect. When the ritual action is finished, that person may be mindless or have a condition of a different moral nature; since there is no present volition or present manifest [action] to perfume them, how could the substantial entity of seeds suddenly be newly produced? From this we know that, depending on the conditions encountered, the new and old seeds—whether specific or general—perfumed by the manifest cause-volition, now that the conditions are fully met, their efficacy multiplies and increases, which is called attaining unmanifest [action]; this is because vows concordant with mind, though moment by moment, are previously unattained. If it were not an increase in efficacy but an increase in substantial entity, how could every moment freshly perfume seeds? Since the unmanifest [action] of meditation and path is the present volition, there cannot be multiple volitions in a single mind. Following this, the unmanifest [action] of prātimokṣa also does not increase in substantial entity. In the initial moment, one [set of] seven [branches] increases in efficacy; in the second moment, there are two [sets of] seven branches; and so on, continuously increasing until abandoned. The 'Viniścaya' section, fascicle sixty, states: "If an unwholesome course of action reaches completion, this is also called becoming a grave evil and becoming a great unwholesome [act] through the fault of contamination, capable of leading to an intensely undesirable fruit. Why is that? If one, with a defiled mind, can induce undesirable, unhappy, and displeasing suffering in another, then by the power and momentum of that suffering mind capable of inducing suffering, the volition of that person incurs a vast sin; therefore it is called the fault of contamination." What this means is: whether performing it bodily oneself or causing another to perform an unwholesome course of action, causing the termination of another's life and so forth, when the deed is completed, by the natural force of things, the volition of the one who acts oneself and of the instructor incurs a vast sin. The prior mind is now fulfilled and the other's suffering is also fulfilled; therefore, incurring sin oneself is called contamination. That treatise further states: "Although that person does not generate such a thought: 'May all those who can induce my suffering incur a great sin,' yet by the nature of things they incur a great sin. For example, just as a lodestone, though without intention, causes all iron to come and attach to itself; yet by the nature of things, all nearby iron comes and attaches to the lodestone without effort. The principle here should be understood to be just the same."