大乘法苑義林章 3.24.5

3.24.5

雖有經說依未至地得此初果，更不進修上無漏義。 非定唯爾，可如前說。 不爾，無色無斷對治。 此定、道戒應隨心轉，但得彼心即名為得，不待表發。 法爾定道性違於惡，故此二俱必有無表。 不律儀無表得者，其不律儀，依《瑜伽》第九，有十二種：一屠羊、二販雞、三販猪、四捕鳥、五罝兔、六盜賊、七魁膾、八守獄、九讒刺、十斷獄、十一縛象、十二呪龍。 《對法》第八有十五種：一屠羊、二養雞、三養猪、四捕鳥、五捕魚、六獵鹿、七罝兔、八劫盜、九魁膾、十害牛、十一縛象、十二立壇呪龍、十三守獄、十四讒搆、十五好為損等。 《涅槃經》中說十六種：牛、羊、猪、雞為利故買，肥已轉賣為四； 為利故買，買已屠殺，即為八種； 捕鳥、捕魚、獵師、劫盜、魁膾、兩舌、獄卒、呪龍復為八故。 《雜心》說十二，非此所宗。 此皆意樂損害即廣，即與其名，非唯定爾。 故《對法》言樂為損等。 此等無表得之時者，由前表引，至後滿遂其宿心已，即成無表。 故《對法》云「所期現行彼業決定者，謂身語方便為先，決定要期現行彼業。 故表在前，後行彼業，殺令命斷、盜令離處、變異覆藏、養成屬己、捕入罝網，皆名現行，定成無表。 處中無表，要自作時，或初發願、或處分時，事滿本心即得無表。 」如遣殺生，生後命斷，方成無表，名塗染過，義如前說。 上辨得。

Although there are sūtras stating that by relying on the threshold stage one attains this first fruit and does not further cultivate the higher anāsrava meaning, it is not definitively only thus, and may be as explained earlier. Otherwise, the formless realm would have no severing antidote. These precepts of concentration and path should turn in accordance with the mind; merely attaining that mind is termed attainment, without awaiting the initiation of vijñapti. By nature, concentration and the path oppose evil; therefore, both of these necessarily possess avijñapti. Regarding the attainment of the avijñapti of non-restraint: according to the ninth fascicle of the Yogācārabhūmi, non-restraint is of twelve kinds: first, slaughtering sheep; second, selling chickens; third, selling pigs; fourth, catching birds; fifth, netting hares; sixth, robbers and thieves; seventh, executioners; eighth, prison guards; ninth, slanderous informants; tenth, judges passing verdicts; eleventh, binding elephants; twelfth, charming dragons. The eighth fascicle of the Abhidharmasamuccaya lists fifteen kinds: first, slaughtering sheep; second, raising chickens; third, raising pigs; fourth, catching birds; fifth, catching fish; sixth, hunting deer; seventh, netting hares; eighth, robbery and theft; ninth, executioners; tenth, slaughtering cattle; eleventh, binding elephants; twelfth, erecting altars and charming dragons; thirteenth, prison guards; fourteenth, slander and calumny; fifteenth, delighting in harm and so forth. In the Nirvāṇa-sūtra, sixteen kinds are spoken of: buying cattle, sheep, pigs, and chickens for profit, and fattening them to resell makes four; buying for profit and slaughtering after buying makes [another four, totaling] eight kinds; catching birds, catching fish, hunters, robbers, executioners, divisive speech, jailers, and charming dragons make another eight. The Saṃyuktābhidharmahṛdaya explains twelve, which is not what is followed here. All of these refer to the scope being extensive as soon as there is the intent to harm, and the name is given accordingly; it is not definitively restricted only to these. Therefore, the Abhidharmasamuccaya speaks of 'delighting in harm and so forth'. As for the time when these avijñaptis are obtained: induced by prior vijñapti, when subsequent fulfillment of one's past intention is reached, avijñapti is formed. Therefore, the Abhidharmasamuccaya says: 'The determination to manifest that intended karma means that, preceded by the expedient actions of body and speech, there is a definitive resolve to manifest that karma.' Therefore, vijñapti comes before, and subsequently that karma is performed: killing so as to end life, stealing so as to displace from the original location, altering and concealing, raising so that it belongs to oneself, or capturing into nets—all are called manifesting [the karma], and avijñapti is definitively formed. For intermediate avijñapti, only when doing it oneself, or at the initial arousal of the vow, or when dispatching instructions, when the matter fulfills the original intention, is avijñapti obtained. For instance, when dispatching someone to take life, only after the living being's life ends is avijñapti formed; this is called the fault of smearing and staining, and its meaning is as explained before. Above was the analysis of attainment.