大乘法苑義林章 3.24.4

3.24.4

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].