四分戒本疏卷第一．第二．第三 1.1.5

1.1.5

Because manifest [action] serves as cause and condition, the non-manifest arises. Once the manifest has passed, there is solely the non-manifest. Even though one's mind may be in an evil or indeterminate state, the karma originally performed is not considered lost. Next is elucidated the order of their arising.

Second, the similarities and differences between the reception [of the precepts] and subsequent practice. Past interpretations held that the meanings of reception and subsequent practice are identical, like a single shield able to fend off multiple enemies. To refute this doctrine, these two dharmas—reception and subsequent practice—are both established as having manifest and non-manifest [aspects].

First, non-manifest [karma] is explained as being of seven kinds: 1. path-concomitant non-manifest; 2. concentration-concomitant non-manifest; 3. life-long; 4. defined-period, such as day-and-night [precepts] or intermediate defined periods; 5. practice-concomitant non-manifest, such as the non-manifest of subsequent practice and that arising in intermediate states concomitant with practice; 6. non-manifest tied to material objects, such as stūpas, monasteries, bridges, and boats, which, as long as the object exists, generates non-manifest [merit] moment by moment; 7. non-manifest tied to use, which arises again from the aforesaid existing object when someone uses it. Among these seven, life-long is definitely reception; defined-period applies to both; the remaining five are definitely subsequent practice.

Next is elucidated their similarities and differences. The non-manifest of reception and subsequent practice share three similarities: name, essence, and meaning. Their differences are sixfold:

First, the non-manifest in reception is of an equivalent single grade, whereas the non-manifest in subsequent practice has superiority and inferiority. What is meant by the non-manifest in reception being of a single grade: if it is originally received with a superior mind, the non-manifest generated, owing to the predominance of the mind, is also of superior grade; whether offenses are committed, or whether one ultimately attains arhatship, it neither increases nor decreases, because it corresponds to the original single-grade mind. Reception with an intermediate or inferior mind is likewise; because each of the three grades is fixed, it is said that its meaning is of an equivalent single grade. The non-manifest in subsequent practice has multiple grades and is not fixed; hence there is superiority and inferiority. Distinguishing this superiority and inferiority with respect to the five categories [of offenses]: regarding the root and branches, the first is superior down to the fifth being inferior; regarding one's own sphere and progress, the fifth is superior while the first is inferior, corresponding to the sequential meaning of the five categories. Furthermore, within each category and each precept, the mind may increase or diminish; because the situations differ and are unequal, there are nine grades of observance. Therefore, the non-manifest of subsequent practice has such gradations.

Second, general versus specific: the non-manifest of reception arises from an initial intention that universally severs all evil intentions, suddenly obtaining the restraint over sentient and non-sentient objects; hence it is called general. The non-manifest of subsequent practice is gradually accomplished in sequence and cannot arise suddenly; hence it is named specific.

Third, prospective versus confrontation: the non-manifest of reception prospectively prevents wrongdoings before action has immediately occurred; the non-manifest of subsequent practice prevents wrongdoings when confronting situations, bringing conduct to pure perfection. Question: If prospectively there is no wrongdoing yet, and confronting [situations] immediately belongs to subsequent practice, what is the use of reception? Answer: Without reception, subsequent practice is not accomplished, for subsequent practice works together with it to form a single antidote.

Fourth, long versus short: reception lasts for one's whole life and is spoken of as long; the non-manifest of subsequent practice arises from actual cultivation and does not last for a whole life, hence it is designated as short.

Fifth, presence versus absence: the non-manifest of reception runs through all three [mental] natures, yet its essence is exclusively wholesome; the non-manifest of subsequent practice does not have the essence of the other two natures, nor does it run through both. This is an analysis based on intrinsic nature: both reception and subsequent practice are wholesome, while the other two are narrow. Now, in terms of presence and absence, whether it runs through or not: reception is life-long and continues while in the other two natures, hence it is described as broad; subsequent practice is concomitant with manifest action and is strictly confined to the wholesome nature, which is why it is called narrow. This is said regarding a single mind performing an action oneself. If one speaks of earlier and later minds or commanding others, subsequent practice also runs through the other two natures, as explained in the scriptural teachings. In terms of offending and non-offending, it is also narrow in this same way, so that within offensive conduct there is no non-offensive conduct; but if taking into account earlier and later minds and commanding others, offensive conduct also contains non-offensive conduct. In this case, both reception and subsequent practice are broad. Those who analyze this must restrict it to three cases: if confined to the wholesome nature, both are narrow, because reception and subsequent practice share the wholesome nature; if according to [commanding] others, etc., both are broad, because they partly run through the three natures; only when contrasting one's own subsequent practice with reception is there a distinction between broad and narrow. According to the *Sarvāstivāda-vinaya-vibhāṣā*, there are four or five differences here. If strictly based on that treatise, it does not distinguish broad, narrow, long, and short; however, the non-manifest of reception is definitely long and broad, while the non-manifest of subsequent practice possesses both kinds, because the non-manifest of the path is broad and long.

Sixth, reception is the root, while subsequent practice is the branches. Next is explained the similarities and differences between the two manifest [actions]. They share five similarities: name, essence, meaning, breadth/narrowness, and length/shortness. There are four differences: 1. single grade versus multiple grades; 2. general versus specific; 3. prospective versus confrontation; 4. root versus branches. This can be understood by analogy with the above discussion. Since there are these distinctions, how could it be identical to past interpretations of the meaning of reception and subsequent practice?

Third, identifying the conditions for generating the precepts. According to the Sarvāstivāda, the prātimokṣa precepts concern only the present, because the past and future are not [currently] sentient beings. If based on the established doctrine: at the time of generating the precepts, it is not within past or future minds that one attains the precepts, because these are not [present] sentient beings; rather, one generates the precepts within the continuum of the present mind, because it is a sentient being. However, when receiving the precepts, one must form the intention to sever all evils across the objects of the three periods of time before one can generate the precepts, which in turn prevent wrongdoings with respect to objects of the three periods of time. Why is this so? Because past objects can give rise to an evil mind. As the treatise says, "Just as a person makes offerings to a venerated one of the past and thereby obtains merit, the same is true of restraint." Future objects also give rise to an evil mind; therefore, one must universally orient toward them and form the intention to sever them completely before one can generate the precepts. Furthermore, if the precepts were not generated regarding the past and future, the precepts of the Buddhas of the three periods of time would not be equal; because the precept-grades of the Buddhas are equal, the precepts are generated with respect to the three periods of time. Question: Precepts prevent future wrongdoings, while Vinaya extinguishes those that have already arisen; why then can one say that they are generated in relation to objects of the three periods of time and in turn prevent wrongdoings of the three periods of time? Answer: Although the object is past, the wrongdoing is not past, and so forth; by this meaning, they still prevent wrongdoings that have not yet arisen. Therefore, it must be so.

Fourth, the quantity of generated precepts. Although the various precepts are numerous, they do not exceed two kinds: manifest and non-manifest. Once the manifest has ceased, there is solely the non-manifest, continuing throughout one's life. This non-manifest precept has many grades. Since the evils to be prevented are limitless, how could the precepts be single? Hence the *Sarvāstivāda-vinaya-vibhāṣā* says: "Restraint is generated toward all that are counted as sentient beings and not counted as sentient beings." Regarding those counted as sentient beings: from the Peak of Existence above down to Avīci below; those that can be killed, can be deceived, cannot be deceived, and so forth—each and every sentient being up to the Tathāgatas. In terms of root [transgressions], they do not exceed the seven evils of body and speech, which arise from three conditions: 1. arising of the seven through greed; 2. arising of the seven through anger; 3. arising of the seven through delusion. Three times seven makes twenty-one evils. To counter and prevent these evils, at the time of receiving the precepts, from minds rooted in the three wholesome roots such as non-greed, one obtains the seven limbs of body and speech for each, totaling twenty-one kinds of precept-wholesomeness. This is likewise for each and every sentient being throughout the trichiliocosm.