大乘法苑義林章 3.22

3.22

Fourth, regarding the number of components possessed: 'Component' (aṅga) has two meanings: first, the meaning of functional division; second, the meaning of category of essence. The meaning of functional division refers to the approach of setting up and classifying [the components]. The meaning of category of essence refers to the essence and its classes.

Regarding the meaning of functional division, fascicle 53 [of the Yogācārabhūmi] states: 'The bhikṣu prātimokṣa is subsumed under four components: First, the component of receiving full ordination, which refers to performing the motion and fourth karmavācanā (jñapticatutthakamma), as well as briefly undertaking the training rules according to the grosser [offences]. Because one possesses this, one is called an initial bhikṣu who possesses the bhikṣu precepts.' This intention shows that when initially receiving the full precepts, performing the motion and the fourth karmavācanā, and preaching the four pārājikas and so forth, indicates that the recipient's intention is vast and universal, and that all physical and verbal actions obtained possess abstentions and practices; hence it is called the first component, newly becoming a bhikṣu. Therefore, the ten precepts, the six dharmas, the refuges, and the explanation of the marks of the precepts are all this first component.

Second is the component of undertaking training rules conforming to the Dharma. After the initial reception, with regard to all the bhikṣu śīla conforming [to the Dharma] in the vinaya and prātimokṣa, and the numerous training rules entailed by them, guarding and practicing all of them—by this one is termed a 'guardian of the prātimokṣa discipline'. This intention shows that after receiving the precepts, one guards and practices the precepts conforming to what was received in the extensive vinaya, Vinaya [Piṭaka], the prātimokṣa-sūtra, and prātimokṣa—namely, the primary and formulated precepts regarding abstention, as well as the marks of the primary and formulated precepts regarding positive practice and so forth entailed by them. The precepts for probations (śikṣamāṇā), novice monks (śrāmaṇera), and novice nuns (śrāmaṇerikā), as well as the three thousand forms of deportment, are all subsumed under this.

Third is the component of guarding the minds of others accordingly. Due to fulfilling the previous two, deportment is complete and domain of activity is complete. This intention shows that walking, standing, sitting, lying down, and other bodily deportments according to the Dharma are termed 'completeness of deportment'—such as not skipping into the houses of laypersons, and moving like a king of bulls or striding like an elephant king. Not going to places such as tavern-keepers, royal palaces, caṇḍālas, and low-caste homes is termed 'completeness of domain of activity'—namely, being alone with a woman in a secluded or covered place where sexual intercourse could occur, sitting and speaking improper speech, and the like.

Fourth is the component of guarding training rules as trained. Deeply seeing fear in minute faults, being able not to violate the training rules among all the training rules, and if violated, quickly emerging from them, which is through deeply seeing fear and through sagacity. The intention here means: because of fear and sagacity, one deeply dreads all faults and dares not violate them, and if violated, can emerge. Now here, analyzing all marks of primary and formulated precepts in the vinaya and speaking of them as components by grouping them into categories: therefore, due to these four, all renunciants equally protect primary and formulated precepts without decrease or increase. This speaks of the great precepts; hence they are summarized into four.

Fascicle 22 of the Śrāvakabhūmi in the Basic Section of the Yogācārabhūmi, and fascicle 7 of the Xianyang [shengjiao lun], state that there are seven components. As the Vinaya states: 'When a bhikṣu's śīla is mature, this is the first dwelling. Guarding the prātimokṣa discipline is the second. Completeness of deportment and domain of activity are the third and fourth. Deeply seeing fear in minute faults is the fifth. Undertaking the training rules is the sixth. This is called one possessing the precepts.' That sixth is the initial two here. That third and fourth are the third here. That first, second, and fifth are the fourth here. The names and numbers increase or decrease, but their essential nature is without difference. The characteristics of these six components are explained extensively in fascicle 7 of the Xianyang, etc.

The upāsaka discipline is subsumed under three components: First is the component of undertaking the abandonment of the foremost harmful actions toward others, namely abstaining from taking life, damaging another's property, and violating another's wife or concubine, because these three harm others. Second is the component of re-engaging in practice when transgressing what was undertaken, namely abstaining from false speech, for if one engages in false speech, one will not re-engage in practice regarding what has already been violated. Third is the component of not transgressing what was undertaken, namely abstaining from intoxicating liquors, which are bases of negligence; for if drinking liquor is permitted, one will transgress much of what was previously undertaken and violate the precepts.

The upavāsa discipline is subsumed under five components: First is the component of undertaking the abandonment of harming others, namely abstaining from taking life and damaging another's property. Second is the component of undertaking the abandonment of harming oneself and others, namely abstaining from non-celibacy; through abstaining from this, one is neither attached to one's own wife nor to another's wife, unlike the upāsaka who is permitted his own wife. Third is the component of re-engaging in practice when transgressing what was undertaken, namely abstaining from false speech. Fourth is the component of not transgressing what was undertaken through the dwelling of right mindfulness, which comprises three types: 1. singing, dancing, musical entertainments, and applying perfumes, garlands, and ointments; 2. ascending high and broad beds; 3. taking food at improper times. These three kinds are habitually practiced; if one abandons them, repeatedly recollecting oneself: 'I now dwell in the determined fast, firmly maintaining right mindfulness at all times,' like a filial son who renounces instruments of pleasure, does not accept large beds, stays away from arrogance, does not repeatedly eat, and purifies himself in mindful retention, he can dwell in the precepts, and thus regarding what was undertaken, he does not transgress right mindfulness. Fifth is the component of not destroying right mindfulness, namely abstaining from intoxicating liquors, which are bases of negligence. Though one dwells in the component of right mindfulness, saying, 'I now dwell in the determined fast,' if one is intoxicated by liquor, madness and uncontrolled behavior will arise; hence it should be prohibited.

Here, the precepts of the five renunciant assemblies are explained together in one place. In fascicle 53, after explaining the above components, it says: 'Now here, whether the discipline of bhikṣuṇīs, or of śikṣamāṇās, śrāmaṇeras, or śrāmaṇerikās, because all are subsumed under the renunciant category, you should know they are subsumed under the bhikṣu discipline. Furthermore, although the essence of the precepts of the śikṣamāṇā and so on is narrower, their equal protection is identical to that of the bhikṣu; therefore, in setting up and classifying them, the five assemblies are explained together. The discipline of the upāsikā, because it falls into the lay category and is revealed by similar training, should be known to be subsumed under the upāsaka discipline. It does not speak of the number of components possessed by the dhyāna precepts, the noble-cherished precepts, the non-discipline, the intermediate precepts, the ten wholesome precepts, and so on.' The intention here is to say: among the precepts of the seven assemblies, in discussing the reasons why their specific categories differ, it is not that other precepts have this increase or decrease. Explaining this reason is why the functional divisions were clarified. If one speaks of categories of essence, they must all be spoken of separately. As for the division of śikṣamāṇās and śrāmaṇerikās into three and bhikṣus into two among bhikṣuṇīs, and the opening or combination of the upavāsa and śrāmaṇera precepts, these will be differentiated in detail below in the questions and answers.

The above discusses the functional divisions. What are the categories of essence? The precepts of bhikṣus and bhikṣuṇīs possess only the seven components of discipline: the three physical and the four verbal. This is because the intention in the minds of bhikṣus and so forth universally prohibits bodily and natural faults. Although the aspects of physical and verbal karma are limitless, based on the grave fundamentals, they are all subsumed under the seven and do not exceed the seven. The remainder are undertaken merely to guard these, and do not constitute distinct categories. Thus the Nirvāṇa [Sūtra] says: 'Precepts are of seven kinds; from body and speech arises unmanifest [matter].' However, they universally prevent the three types—preliminary, fundamental, and subsequent—and in meaning, it may also be said that they prevent all three periods of time. Past and future are established based on present dharmas; since they prevent present dharmas, in meaning they prohibit the three. Unlike the Hīnayāna, where they prevent only the present, here it is not so. When the minds of dhyāna and the path arise, they accord with principle and can benefit beings; naturally destroying evil, they also possess all seven. Since there is no prohibition based on specific components, it may also be said that they universally prevent the faults of the three times—preliminary, fundamental, and subsequent. When those arise, all three are extinguished; hence it may also be said that they destroy evil of the three periods of time. These two categories in reality prevent only the present, because past and future periods lack self-essence, yet in meaning it is admissible. Dhyāna precepts pertain only to the fundamental, because the nature of absorption directly counters [defilements].

Śrāmaṇeras, śrāmaṇerikās, śikṣamāṇās, upāsakas, and upavāsas all possess only four components: three physical and one verbal (namely, not lying), in order to cause them to train gradually. Their intention is not yet universal, so they do not undertake more. These four are primary precepts; the rest are for guarding these and have no separate essence. Because all the above renunciant precepts are vessels for the path, one must completely receive and completely maintain them for them to be established. Upāsakas and upavāsas are not like this, because of expedient inducement. Fascicle 53 states: 'The discipline subsumed under the hundred practices refers, with respect to the ten unwholesome courses of karma, to minimal abandonment, partial abandonment, and complete abandonment; brief-period abandonment, long-period abandonment, and lifelong abandonment; self-abandonment, encouraging others to abandon, praising abandonment, and rejoicing in abandonment—these are called the ten-by-ten.' Since it speaks of discipline and permits abandoning for minimal or partial extents and times, we know that the two precepts of upavāsa and upāsaka can be deficient or complete, and that receiving and maintaining one portion also establishes an upāsaka and so on.

Fascicle 8 of the Samuccayavyākhyā says: 'Question: If one only practices and trains in a single portion of an upāsaka's training rules, is he said to accomplish the upāsaka discipline, or is he said not to accomplish it? Answer: He should be said to accomplish it, yet is termed a violator of precepts.' This speaks of completely receiving and then maintaining only a few, hence becoming a violator. It does not mean that receiving a few at first and then maintaining a few can be termed a violator. Since he did not receive them before, how could he violate them later? Thus we know that whether by deficient reception or complete reception, subsequently maintaining them completely or maintaining them partially also accomplishes both.

There is an opinion: Although an upāsaka initially receives them fully, he can maintain one portion and accomplish the status of an upāsaka. Since it says 'he accomplishes it, yet is termed a violator of precepts,' we know he can maintain one portion, not that he does not receive them fully. Upavāsa is not like this; because the time is short, reception and maintenance must both be complete.

Fascicle 14 of the Kośa says: 'The upavāsa discipline is received due to seven causal conditions. The verse says: "Upavāsa is received in the early morning, / on a lower seat from a teacher, / recited after instruction in all components, / free from adornment, for day and night." 1. It must be in the early morning, because it is maintained for one day and night. If there was a prior agreement to receive it on the eighth day of the month and so on, but in the early morning there were hindering conditions, it may also be received after the midday meal. 2. Being on a low seat, except in cases of illness and so forth. 3. It must be from a teacher. 4. The recipient should repeat after the teacher's instruction; unlike the five precepts, there is no question-and-answer here, but one receives the precepts continuously following the teacher. 5. Completely receiving the eight components only then establishes upavāsa. 6. One must abandon adornments, because they are bases of pride and negligence. Habitual adornments need not be discarded, as they do not generate pride like newly received ones. 7. It must be for a day and night, until sunrise the next morning. If not done according to the Dharma, one only obtains good conduct, not the discipline.'

Now, [our school holds that it is] not so: there are only six conditions; there is no requirement that it must be from a teacher. The meaning is as explained below. The treatises state that upāsakas have single portions and so on, and do not need complete components. The Dazhidulun says: 'One who receives one precept is called a one-portion upāsaka; if one receives two, three, or four precepts, he is called a majority-portion upāsaka; one who completely receives all five is called a full-portion upāsaka.' Furthermore, fascicle 35 of the Nirvāṇa [Sūtra] says: 'Once, when I was dwelling in the Nyagrodha grove in Kapilavastu, Mahānāma came to my place and spoke thus: "What is called an upāsaka?" I then explained to him: "If a good man or good woman with all faculties intact receives the three refuges, this is called an upāsaka." Mahānāma said: "What is called a one-portion upāsaka?" I said: "If one receives the three refuges and receives one precept, this is called a one-portion upāsaka." After hearing this, my disciples did not understand my meaning and proclaimed: "The Tathāgata says that the upāsaka precepts are not completely received and maintained." Once, when I was dwelling on the banks of the Ganges, Kātyāyana came to my place and spoke thus: "World-Honoured One! I instruct sentient beings to receive the fast (upavāsa) practice, for either one day or one night, or one hour, or one thought-moment. Does such a person accomplish the fast or not?" I said: "Bhikṣu! This person attains good, but is not called one who maintains the fast." When my disciples heard this explanation, they did not understand my meaning and proclaimed: "The Tathāgata says that only by completely receiving the eight-precept fast is it attained."'

Inferring from that sūtra text: the World-Honoured One previously stated that if one receives the three refuges and receives one precept, this is called a one-portion upāsaka—this refers to the upāsaka precepts. If the upavāsa precepts had a one-portion reception, that would be called not understanding the meaning. Later he stated that if it is only one day without night, or only one night without day, or one hour, or one thought-moment, none of these accomplish the fast; one must complete a full day and night and not eat at improper times to maintain and accomplish the fast. I merely said that the fast must complete a day and night, but disciples did not understand, thinking one must possess the eight components to accomplish the fast. Therefore we know that if the upavāsa precepts are not completely received, they are not obtained; but the upāsaka precepts can be obtained without being completely received.

The former master took this text as definitive: both upāsaka and upavāsa permit complete reception and incomplete reception, and all are obtained. The statement that obtaining incompletely was called 'not understanding my meaning' means: to guide and attract initial capacities, one-portion reception is permitted, not that guiding mature capacities also receives one portion; because one gradually transforms them to necessarily receive completely, receiving only one portion without receiving fully is called 'not understanding the meaning'. If one insists on full reception without a single portion, that too is 'not understanding the meaning'. The Abhidharmasamuccaya just spoke based on complete reception with partial maintenance, not precluding that there is also partial reception with partial maintenance.

From this we can also infer that non-discipline also has instances of possessing all seven components or lacking components. It is seen in the world that someone who resolves for the rest of his life only to take life to sustain himself does not necessarily possess all the previous seven courses of karma; how could he not have non-discipline? Since discipline is like this, its opposite is definitely so. Undertaking a vow for the rest of one's life is called non-discipline; however, even if lifelong, if one does not make a vow, it is subsumed under intermediate karma.

There is an opinion: Non-discipline requires all seven components to be complete; unwholesome dharmas are easily accomplished, the intention is broad, and one also acts in accordance with those seven matters. If it does not possess the seven, even if one resolves for the rest of life, it is subsumed under intermediate karma, unlike discipline. Discipline is difficult to accomplish and the intention is difficult to broaden; hence there are deficient components. Non-discipline is not like that, so it must possess all seven components. Between these two explanations, one may accept or reject as one prefers. The courses of karma in the intermediate category are indefinite in number, acting according to one's vows and preferences.

From this we can also infer: upāsakas can have a brief duration, and upavāsas can have an extended duration. Majority-portion, minority-portion, extended time, brief time—who is to hinder their precepts? But reaching the morning, or reaching the end of life, only then obtaining or relinquishing them—by inference this is accomplished, because of the ten wholesome disciplines. Renunciant precepts are not like this, because they do not initially encompass everyone, but select and take those who are vessels for the path.

There is an opinion: It is not so. Specific reception of upāsaka has no brief time, and upavāsa has no extended time. Minority-portion and majority-portion are not like the discipline of the hundred practices. This limitation is fixed: upāsakas only have relinquishing at the end of life, and upavāsa only has relinquishing at sunrise; no other times are permitted. If within the bodhisattva precepts, mixed forms are indeed permissible.

Now this is explained otherwise: The treatises speak based on common practice of the three vehicles, causing recipients not to understand, and take the majority as the argument. They do not speak of the recipient's intention being short or long at the time of relinquishing the precepts. Why permit partial maintenance but not permit short-duration reception? The ten wholesome disciplines universally encompass beginners and permit minority-portions and majority-portions; why should upāsakas and so forth not be so? The former explanation is superior. The ten wholesome actions are just wholesome courses of karma; since unmanifest karma is admitted for mental karma, they possess ten components. Because the bodhisattva discipline institutes ten components and remedies primary faults, the physical components are only seven, and the latter three are not material. Because the resolve of the bodhisattva precepts is vast, they must be completely received, nor are they merely for guiding and attracting those in initial stages.