大乘法苑義林章 3.24.5

3.24.5

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.