大乘法苑義林章 3.24.4

3.24.4

日珠等喻亦如是知。 又於思上無別有法，彼威勢生，來相依附，說名塗染。 當知唯是此思轉變，由彼威力之所發起。 」此意說言：即思種子由前期心今時滿足，他苦圓滿，功用便增，名思轉變，更無別物。 猶如魔王，惑媚無量娑梨藥迦諸婆羅門長者等心，令於世尊變異暴惡，非於彼心更增別法說名惑媚，唯除魔王加行威勢生彼諸心，令其轉變成極暴惡。 此亦如是，翻惡業道有此善故，故成塗染，用倍倍增，方成無表。 十種得戒中，佛自然得者，有諸菩薩初地即得變易生死，或八地得更不經生。 其別解脫，乃至有種一得不捨，轉成圓滿無漏之法。 不定種姓聲聞無學，迴心向大受變易生，亦復如是。 此說別受別解脫戒，非菩薩戒中律儀戒也。 何故得名自然得戒？ 若約成佛之位，現非受得，亦名自然得。 自然得者，解脫道時即得無表。 設有表業，非發無表，成佛已後不熏習故。 獨覺之心，解脫道位猶不發身語，何處得有表？ 見道得戒，亦復如是。 五人見諦亦無表業，初入見諦即得無表。 此初時有，非於後時，後有僧故，初未有故。 善來耶舍，言之下即得無表業，此等眾多。 但喚善來，鬢髮自落袈裟變成為沙門者，皆是此類。 信佛為師者，猶未見佛，遙聞即信，信時即得，亦無表業。 有說：見佛信忍為師方得無表，非未見時。 問答得者，唯蘇陀夷一人言下即得，亦無表業。 亦有說言：年未滿二十，因其問答，佛令為授。 敬八尊重法者，時無尼故。 聞教敬授時便得無表。 未有尼故，可言無表與表俱時。 亦言別時，初表後無表，唯初非後。 遣使受者，表在遣時； 得無表者，在所使尼彼受竟時。 五眾、十眾，即從師受，如前已說。 三歸表發，在初歸依創求禮時，無表得在三歸竟時。 此十皆是佛在有之，佛無之後唯有三種：一自然獨覺、二十眾、三持律為第五人，餘非無佛可得有之。 上初類說。 第二類者，其出家三眾、近事得無表，即三歸竟得。 《俱舍論》云「起慇淨心，發誠諦語，自稱我是鄔波素迦，願尊憶持慈悲護念。 爾時即發近事律儀。 出家三眾後說戒相非發無表，無表亦是三歸竟得。 」第三類者，其近住戒有二義。 一云：三歸竟得，與近事無別。 二云：若爾，何故《俱舍》不說三歸竟即得近住戒？ 何故說相不同近事？ 近事別說五戒之相，近住連環三周說相。 又彼頌云「隨教說具支」，不說近事亦隨教說，故知近住非三歸得。 其心廣遮一日夜故，非前即得。 由此故知，隨師後說第三周竟，方發無表。 靜慮無表，初起上地，初未至地一品之心，即名初得。 後隨所起何地根本、未至定心，皆名成就。 《對法》第八說「靜慮律儀所攝業者，謂能損害發起犯戒煩惱種子，離欲界欲者所有遠離，離初、二、三靜慮欲者所有遠離。 」彼自釋言「離欲界欲者，謂由伏對治力，或小分離欲、或全分離欲，唯初未至於犯戒非，是斷對治。 」已上皆是遠分對治。 且七作意，初六是未至地，其了相、勝解二作意為損伏對治，猶未斷惑，遠離作意方始斷惑。 此有二釋。 一言：了相猶為聞思間雜，創觀欲界為麁、上地為靜，未能斷障。 勝解於此數數思惟，從此已往一向修相。 此二作意，故名厭壞。 至第三遠離作意，方斷上三品，猶損伏對治，已是修慧，故了相勝解俱已得定戒。 上三品斷惑，要至第三作意，故說遠離方能斷惑。 二云：了相斷上上，勝解斷上中，遠離斷上下品惑。 上品都盡得其斷名，非了相中不伏煩惱，故定俱戒初心即得，亦無妨難。 應說頌曰「定戒唯無表，初近分名斷，餘持遠分性，是名定律儀。 」若無漏無表，初得見道無間道俱，即名為得。 色界五地得入見道皆斷對治，餘色無色皆成遠分，此長徒義。 若依色界六地、無色下三種，預流果超證第四果，猶如刈竹，橫斷煩惱。 於欲界中修道煩惱有斷對治，餘名遠分。

The analogies of the sunstone and so forth should also be understood in this way. Furthermore, there is no separate dharma above intention; the arising of that power coming to attach itself to it is termed 'smearing and staining'. One should know that this is solely the transformation of this intention, initiated by the power of that [prior cause].' The meaning here is: the very seeds of intention, because the prior resolve is now fulfilled and the suffering of the other is completed, increase in functional efficacy; this is termed 'transformation of intention', and there is no separate entity whatsoever. It is just as Māra the Evil One bewitched the minds of countless brāhmaṇas and householders in Śāleyyaka, causing them to turn perverse and violent toward the World-Honoured One, yet there was no additional distinct dharma added to their minds that was termed 'bewitching'; it was solely by the preparatory power of Māra generating those minds and causing them to transform and become extremely violent. This is likewise: reversing the unwholesome course of karma, there is this good; therefore smearing and staining is constituted, its function multiplying and redoubling, and only then is avijñapti constituted. Among the ten kinds of obtaining the precepts, as for the Buddha obtaining them spontaneously: there are bodhisattvas who, at the first bhūmi, immediately obtain inconceivable transformation of saṃsāra, or at the eighth bhūmi obtain it without undergoing further births. Their prātimokṣa, having its seeds, once obtained is never abandoned, and transforms into a complete and perfect anāsrava dharma. Hearer aśaikṣas of indeterminate lineage who turn their minds toward the Great [Vehicle] and undergo transformation-birth are also like this. This refers to distinctively receiving the prātimokṣa vows, not the vows of moral discipline within the bodhisattva precepts. Why is it termed obtaining the precepts spontaneously? If considered from the stage of attaining buddhahood, it is not received in the present; this is also called obtaining spontaneously. For one who obtains spontaneously, one obtains avijñapti at the very time of the path of liberation. Even if there is vijñapti karma, it does not initiate avijñapti, because after becoming a Buddha there is no further perfuming. In the mind of a pratyekabuddha, at the stage of the path of liberation, he still does not initiate [actions of] body and speech; whence could there be vijñapti? Obtaining the precepts in the path of vision is also like this. For the five persons seeing the truths, there is also no vijñapti karma; as soon as they first enter seeing the truths, they immediately obtain avijñapti. This occurs at the initial moment, not at subsequent times, because there was a Saṅgha later, while initially there was none. For Yaśas coming by the call 'Come, [monk]!', beneath the words he immediately obtained avijñapti karma; those like this were numerous. Merely being called 'Come, [monk]!', their hair and beards fell out on their own and their robes turned into those of a śramaṇa—all belong to this category. For those who had faith in the Buddha as master: not yet having seen the Buddha, hearing of him from afar they immediately had faith, and at the time of faith they immediately obtained it, also without vijñapti karma. Some say: having seen the Buddha and having faith and acceptance of him as master, only then does one obtain avijñapti, not before seeing him. As for obtaining by question and answer: it was only Sudāyi alone who obtained it beneath the words, also without vijñapti karma. It is also said: his age had not yet reached twenty, and because of his question and answer, the Buddha had [the precepts] conferred on him. As for revering the eight weightier dharmas: at that time there were no nuns. Upon hearing the teaching and reverently receiving it, one immediately obtained avijñapti. Because there were no nuns yet, it can be said that avijñapti and vijñapti were simultaneous. It is also said they were at different times, vijñapti first and avijñapti later, only initially and not subsequently. As for receiving through sending a messenger: vijñapti is at the time of sending; obtaining avijñapti is at the time when the nun who was sent finishes receiving them over there. As for the five assemblies and ten assemblies: they receive from a teacher, as already explained above. The initiation of vijñapti for the three refuges is at the time of first taking refuge and initially seeking and bowing; obtaining avijñapti is at the time when the three refuges are completed. These ten all existed while the Buddha was in the world. After the Buddha's passing, only three exist: first, the spontaneous pratyekabuddha; second, the assembly of ten; and third, the vinaya-holder as the fifth person. The rest cannot be had in the absence of a Buddha. The above was the first category. As for the second category: for the three ordained assemblies and upāsakas, obtaining avijñapti occurs right when the three refuges are completed. The Abhidharmakośa-bhāṣya says: 'Arousing an earnest and pure mind and uttering words of truth, declaring, "I am an upāsaka; may the Venerable One remember and sustain me with compassion and protection." At that time, the upāsaka vows are immediately initiated. For the three ordained assemblies, the subsequent explanation of the characteristics of the precepts does not initiate avijñapti; avijñapti is also obtained when the three refuges are completed.' As for the third category: the upavāsa vows have two meanings. One says: they are obtained when the three refuges are completed, no different from the upāsaka. The second says: If so, why does the Kośa not say that upavāsa vows are obtained right when the three refuges are completed? Why is the explanation of their characteristics different from the upāsaka? For the upāsaka, the characteristics of the five precepts are explained separately; for the upavāsa, the characteristics are spoken continuously in three cycles. Moreover, its verse says 'following the instruction, declaring the complete branches', and does not say that the upāsaka also declares following the instruction; therefore, we know upavāsa is not obtained through the three refuges. Because its mind extensively wards off [evil] for a day and night, it is not obtained beforehand. Therefore, we know that only after repeating after the teacher through the completion of the third cycle is avijñapti initiated. For dhyāna avijñapti, when the first grade of mind of the initial threshold stage of the higher sphere is first aroused, it is called initial attainment. Thereafter, whatever root or threshold stage mind of that sphere is aroused, it is in all cases called accomplishment. The eighth fascicle of the Abhidharmasamuccaya says: 'Karma subsumed under dhyāna vows refers to that which can impair the seeds of kleśas that initiate transgressions of precepts, the renunciation possessed by one free from the desire of the desire realm, and the renunciation possessed by one free from the desire of the first, second, and third dhyānas.' It explains itself: 'One free from the desire of the desire realm refers to, by the power of suppressive antidote, either partial freedom from desire or complete freedom from desire; only the initial threshold stage toward faults of precept transgression is not a severing antidote.' All the above are remote antidotes. Now, among the seven mental applications, the first six belong to the threshold stage. The two mental applications of examining characteristics and resolute determination serve as suppressive antidotes and have not yet severed kleśas; only with the mental application of detachment does one begin to sever kleśas. There are two explanations of this. One says: examining characteristics is still mixed with hearing and reflection, newly contemplating the desire realm as gross and the higher spheres as tranquil, unable to sever hindrances. Resolute determination repeatedly reflects on this, and from this point onward is exclusively the characteristic of cultivation. Because of this, these two mental applications are called disgust. When reaching the third mental application of detachment, only then are the upper three grades severed; this is still a suppressive antidote, but is already the wisdom of cultivation, so examining characteristics and resolute determination both already obtain dhyāna vows. Severing the kleśas of the upper three grades requires reaching the third mental application; therefore, it is said that only detachment can sever kleśas. The second says: examining characteristics severs the upper-upper grade; resolute determination severs the upper-middle grade; detachment severs the upper-lower grade of kleśas. When the upper grades are completely exhausted, it obtains the name of severing; it is not that kleśas are not suppressed in examining characteristics. Therefore, the precept concomitant with concentration is obtained at the very initial mind, and there is no contradiction. A verse should be stated: 'Precepts of concentration are solely avijñapti; / The initial access stage is called severing, / The remainder holding the nature of remote [antidote]— / This is called the vows of concentration.' As for anāsrava avijñapti, when it first accompanies the uninterrupted path of the path of vision, it is called attained. Entering the path of vision on the basis of the five stages of the form realm are all severing antidotes; the remaining form and formless realms all become remote [antidotes]—this is the general teaching. If, relying on the six stages of the form realm and the lower three of the formless realm, a stream-enterer leaps over to realize the fourth fruit, it is like cutting bamboo, severing kleśas horizontally. Toward the kleśas of the path of cultivation in the desire realm, there is a severing antidote; the rest are termed remote [antidotes].