Abhidharmakosa-bhasya, Fascicle 13

三藏法師玄奘奉詔譯

Translated by the Tripitaka Master Xuanzang under imperial decree

分別業品第四之二

Chapter 4, Analysis of Karma, Part 2

傍論已了，復應辯前表無表相。頌曰：

The digression is finished; now we should explain the earlier characteristics of manifest and unmanifest karma. The verse says:

無表三律儀，不律儀非二。

Unmanifest karma is of three kinds: discipline, non-discipline, and neither of the two.

論曰：此中無表，略說有三：一者律儀、二不律儀、三者非二謂非律儀非不律儀。能遮能滅惡戒相續故名律儀。如是律儀差別有幾？頌曰：

The treatise says: Among these, unmanifest karma is briefly of three kinds: first, discipline; second, non-discipline; third, neither of the two, namely neither discipline nor non-discipline. It is called discipline because it can restrain and extinguish the continuum of evil precepts. How many kinds of discipline are there? The verse says:

律儀別解脫，靜慮及道生。

Discipline of individual liberation, discipline born of the dhyanas, and discipline born of the path.

論曰：律儀差別，略有三種：一別解脫律儀，謂欲纏戒；二靜慮生律儀，謂色纏戒；三道生律儀，謂無漏戒。初律儀相差別云何？頌曰：

The treatise says: Discipline is briefly of three kinds: first, the discipline of individual liberation, namely the precepts of the desire realm; second, the discipline born of the dhyanas, namely the precepts of the form realm; third, the discipline born of the path, namely the undefiled precepts. What are the distinctions among the characteristics of the first discipline? The verse says:

初律儀八種，實體唯有四，

The first discipline has eight kinds, but its real substance is only four,

形轉名異故，各別不相違。

Because of change of form the names differ, yet each is distinct and not contradictory.

論曰：別解脫律儀，相差別有八：一苾芻律儀、二苾芻尼律儀、三正學律儀、四勤策律儀、五勤策女律儀、六近事律儀、七近事女律儀、八近住律儀。如是八種律儀相差別，總名第一別解脫律儀。雖有八名，實體唯四：一苾芻律儀、二勤策律儀、三近事律儀、四近住律儀。唯此四種別解律儀皆有體實，相各別故。所以者何？離苾芻律儀，無別苾芻尼律儀；離勤策律儀，無別正學、勤策女律儀；離近事律儀，無別近事女律儀。云何知然？由形改轉，體雖無捨得，而名有異故。形謂形相，即男女根。由此二根男女形別，但由形轉，令諸律儀名為苾芻、苾芻尼等，謂轉根位，令本苾芻律儀名苾芻尼律儀，或苾芻尼律儀名苾芻律儀；令本勤策律儀名勤策女律儀，或勤策女律儀及正學律儀名勤策律儀；令本近事律儀名近事女律儀，或近事女律儀名近事律儀。非轉根位有捨先得得先未得律儀因緣，故四律儀非異三體。若從近事律儀受勤策律儀，復從勤策律儀受苾芻律儀，此三律儀為由增足遠離方便立別別名。如隻雙金錢及五十二十，為體各別具足頓生。三種律儀體不相雜，其相各別具足頓生。三律儀中具三離殺，乃至具足三離飲酒，餘數多少隨其所應。既爾相望同類何別？由因緣別，相望有異。其事云何？如如求受多種學處，如是如是能離多種憍逸處時，即離眾多殺等緣起。以諸遠離依因緣發，故因緣別遠離有異。若無此事，捨苾芻律儀，爾時則應三律儀皆捨，前二攝在後一中故。既不許然，故三各別。然此三種互不相違，於一身中俱時而轉，非由受後捨前律儀，勿捨苾芻戒便非近事等。近事、近住、勤策、苾芻四種律儀云何安立？頌曰：

The treatise says: The discipline of individual liberation has eight distinct characteristics: first, the discipline of a bhiksu; second, of a bhiksuni; third, of a siksamana; fourth, of a sramanera; fifth, of a sramanerika; sixth, of an upasaka; seventh, of an upasika; eighth, of one observing the fast (upavasa). These eight kinds of discipline with their different characteristics are together called the first discipline, that of individual liberation. Though there are eight names, the real substance is only four: first, the discipline of a bhiksu; second, of a sramanera; third, of an upasaka; fourth, of one observing the fast. These four kinds of individual liberation discipline each have a real substance, because their characteristics are distinct. Why? Apart from the discipline of a bhiksu, there is no separate discipline of a bhiksuni; apart from the discipline of a sramanera, there is no separate discipline of a siksamana or sramanerika; apart from the discipline of an upasaka, there is no separate discipline of an upasika. How is this known? Because when the form changes, though the substance is neither lost nor gained, the name differs. "Form" means the physical mark, that is, the male or female organ. Through these two organs the male and female forms differ, and only because of the change of form are the disciplines called bhiksu, bhiksuni and so on. That is, at the time of a change of sex, the original bhiksu discipline is called bhiksuni discipline, or the bhiksuni discipline is called bhiksu discipline; the original sramanera discipline is called sramanerika discipline, or the sramanerika discipline and siksamana discipline are called sramanera discipline; the original upasaka discipline is called upasika discipline, or the upasika discipline is called upasaka discipline. At the time of a change of sex there is no cause for losing the discipline obtained earlier or for obtaining a discipline not yet obtained, and so the four disciplines are not three different substances. If one receives the sramanera discipline from the upasaka discipline, and then receives the bhiksu discipline from the sramanera discipline, these three disciplines are given different names by the expedient of increased renunciation, as with a double gold coin and fifty or twenty. They have separate substances, and each arises complete at once. The three kinds of discipline are not mixed in substance; their characteristics are distinct and they arise complete at once. Among the three disciplines there are three abstentions from killing, and up to three abstentions from intoxicants, and the other numbers, many or few, accordingly. Since this is so, what is the difference among them in relation to each other of the same kind? They differ by cause and condition. How so? As one seeks to receive many training rules, so one is able to abstain from many places of heedlessness, and one thereby abstains from the arising conditions of many acts such as killing. Because abstentions arise depending on causes and conditions, they differ by cause and condition. If this were not so, then when one gave up the bhiksu discipline, all three disciplines should be given up at that time, the first two being contained in the last. Since that is not accepted, the three are separate. But these three are not mutually contradictory and operate together at once in a single body; it is not that receiving a later one gives up the earlier discipline, lest giving up the bhiksu precepts would mean one is no longer an upasaka and so on. How are the four disciplines of upasaka, fast, sramanera, and bhiksu established? The verse says:

受離五八十，一切所應離，

Receive abstention from five, eight, ten, and all that should be abstained from,

立近事近住，勤策及苾芻。

And establish upasaka, fast, sramanera, and bhiksu.

論曰：應知此中如數次第，依四遠離立四律儀。謂受離五所應遠離，安立第一近事律儀。何等名為五所應離？一者殺生、二不與取、三欲邪行、四虛誑語、五飲諸酒。若受離八所應遠離，安立第二近住律儀。何等名為八所應離？一者殺生、二不與取、三非梵行、四虛誑語、五飲諸酒、六塗飾香鬘舞歌觀聽、七眠坐高廣嚴麗床座、八食非時食。若受離十所應遠離，安立第三勤策律儀。何等名為十所應離？謂於前八塗飾香鬘舞歌觀聽開為二種，復加受畜金銀等寶以為第十。若受離一切應離身語業，安立第四苾芻律儀。別解律儀名差別者，頌曰：

The treatise says: It should be known that here, in numerical order, the four disciplines are established depending on four abstentions. That is, receiving abstention from the five things to be abstained from establishes the first, the upasaka discipline. What are the five things to be abstained from? First, killing; second, taking what is not given; third, sexual misconduct; fourth, false speech; fifth, drinking intoxicants. Receiving abstention from the eight things to be abstained from establishes the second, the discipline of the fast. What are the eight? First, killing; second, taking what is not given; third, non-celibate conduct; fourth, false speech; fifth, drinking intoxicants; sixth, adorning oneself with perfume and garlands, and dancing, singing, and watching or listening to them; seventh, sleeping or sitting on high, wide, and ornate beds and seats; eighth, eating at the wrong time. Receiving abstention from the ten things to be abstained from establishes the third, the sramanera discipline. What are the ten? The sixth of the former eight, adorning oneself with perfume and garlands and dancing, singing, and watching or listening, is divided into two, and the receiving and keeping of gold, silver and other treasures is added as the tenth. Receiving abstention from all that bodily and verbal action should abstain from establishes the fourth, the bhiksu discipline. The various names of the individual liberation discipline are given in the verse:

俱得名屍羅，妙行業律儀，

Obtained together, they are called morality (sila), good conduct, karma, and discipline,

唯初表無表，名別解業道。

Only the first manifest and unmanifest are called individual liberation and course of action.

論曰：能平險業故名屍羅。訓釋詞者，謂清涼故。如伽他言：受持戒樂，身無熱惱，故名屍羅。智者稱揚，故名妙行。所作自體，故名為業。豈不無表亦名不作，如何今說所作自體？有慚恥者受無表力不造眾惡，故名不作。表思所造，得所作名。有餘釋言：是作因故、是作果故，名作無失。能防身語，故名律儀。如是應知，別解脫戒通初後位無差別名，唯初剎那表及無表，得別解脫及業道名。謂受戒時初表無表，別別棄捨種種惡故。依初別捨義，立別解脫名。即於爾時所作究竟，依業暢義立業道名，故初剎那名別解脫，亦得名曰別解律儀，亦得名為根本業道。從第二念乃至未捨，不名別解脫，名別解律儀；不名業道，名為後起。誰成就何律儀？頌曰：

The treatise says: It is called sila because it can level what is rugged. The etymological explanation is that it is cool and refreshing. As the gatha says: One who holds the precepts is happy, the body without fever or distress, and so it is called sila. The wise praise it, and so it is called good conduct. It is one's own substance that is made, so it is called karma. But is unmanifest karma not also called non-doing? Why is it now said to be one's own substance that is made? Those who have shame and embarrassment, by the force of receiving unmanifest karma, do not commit various evils, and so it is called non-doing. What is produced by manifest karma and volition obtains the name of what is made. Other explanations say: since it is the cause of making and the effect of making, calling it "made" is without fault. Because it guards the body and speech, it is called discipline. Thus one should know that the precepts of individual liberation extend from the first to the last stage without a difference in name, but only the first moment's manifest and unmanifest karma obtain the names of individual liberation and course of action. That is, at the time of receiving the precepts, the first manifest and unmanifest karma give up each of the various evils separately. Because of the meaning of the first separate renunciation, the name "individual liberation" is established. At that very time, the deed is completed, and relying on the meaning of karma that has come through, the name "course of action" is established. Thus the first moment is called individual liberation, and also obtains the name of individual liberation discipline, and also the name of fundamental course of action. From the second moment until it is given up, it is not called individual liberation but is called individual liberation discipline; it is not called a course of action but is called what arises afterward. Who possesses which discipline? The verse says:

八成別解脫，得靜慮聖者，

The eight possess individual liberation; those who obtain the dhyanas, and the noble ones,

成靜慮道生，後二隨心轉。

Possess the dhyana-born and path-born; the latter two follow the mind.

論曰：八眾皆成就別解脫律儀，謂從苾芻乃至近住。外道無有所受戒耶？雖有，不名別解脫戒。由彼所受無有功能永脫諸惡依著有故。靜慮生者，謂此律儀從靜慮生、或依靜慮。若得靜慮者，定成此律儀。諸靜慮邊亦名靜慮，如近村邑得村邑名故。有說言於此村邑有稻田等，此亦應然。道生律儀聖者成就，此復有二：謂學、無學。於前分別俱有因中說二律儀是隨心轉，於此三內其二者何？謂靜慮生及道生二，非別解脫。所以者何？異心無心亦恆轉故。靜慮、無漏二種律儀，亦名斷律儀。依何位建立？頌曰：

The treatise says: All eight groups possess the discipline of individual liberation, from bhiksu up to the fast. Do non-Buddhist practitioners not have any precepts they have received? Though they have, they are not called individual liberation precepts, because what they receive has no power to free one forever from evils, and because they involve attachment. Dhyana-born means that this discipline arises from the dhyanas or depends on the dhyanas. One who has obtained the dhyanas certainly possesses this discipline. The edges of the dhyanas are also called dhyana, as near a village one obtains the name of the village. Some say that in this village there are rice fields and so on; this should be the same. The path-born discipline is possessed by noble ones, and it is of two kinds, namely the one still learning and the one beyond learning. In the earlier discussion of co-existent causes, it was said that two disciplines follow the mind; which two among these three? They are the dhyana-born and path-born, not individual liberation. Why? Because they operate constantly even in a different mind or in no mind. The dhyana and undefiled disciplines are also called the discipline of cutting off. On what stage are they established? The verse says:

未至九無間，俱生二名斷。

The nine unobstructed paths of the preliminary stage, those arising together, are called cutting off.

論曰：未至定中九無間道，俱生靜慮無漏律儀，以能永斷欲纏惡戒及能起惑名斷律儀。由此或有靜慮律儀非斷律儀，應作四句。第一句者，除未至定九無間道有漏律儀，所餘有漏靜慮律儀。第二句者，依未至定九無間道無漏律儀。第三句者，依未至定九無間道有漏律儀。第四句者，除未至定九無間道無漏律儀，所餘一切無漏律儀。如是或有無漏律儀非斷律儀，應作四句，準前四句如應當知。若爾，世尊所說略戒：

The treatise says: In the nine unobstructed paths in the preliminary concentration, the dhyana and undefiled disciplines arising together are called the discipline of cutting off, because they can permanently cut off the evil precepts of the desire realm and the delusions that can arise. Thus there may be dhyana discipline that is not the discipline of cutting off, and one should make four alternatives. The first: apart from the defiled discipline in the nine unobstructed paths of the preliminary concentration, the other defiled dhyana discipline. The second: the undefiled discipline in the nine unobstructed paths of the preliminary concentration. The third: the defiled discipline in the nine unobstructed paths of the preliminary concentration. The fourth: apart from the undefiled discipline in the nine unobstructed paths of the preliminary concentration, all other undefiled discipline. Likewise there may be undefiled discipline that is not the discipline of cutting off, and one should make four alternatives, to be understood by following the previous four. If so, the abridged precept spoken by the World-Honored One:

身律儀善哉，善哉語律儀，

Discipline of the body is good, good is discipline of speech,

意律儀善哉，善哉遍律儀。

Discipline of the mind is good, good is discipline in everything.

又契經說：應善守護、應善安住眼根律儀。此意根律儀，以何為自性？此二自性非無表色。若爾，是何？頌曰：

And the sutra says: One should well guard and well abide in the discipline of the eye faculty. What is the intrinsic nature of this discipline of the mind faculty? The intrinsic nature of these two is not unmanifest form. If so, what is it? The verse says:

正知正念合，名意根律儀。

Right knowledge and right mindfulness combined are called the discipline of the mind faculty.

論曰：為顯如是二種律儀，俱以正知正念為體，故列名已復說合言，謂意律儀慧念為體，即合二種為根律儀。故離合言顯勿如次。今應思擇，表及無表誰成就何？齊何時分？且辯成無表律儀不律儀。頌曰：

The treatise says: To show that these two kinds of discipline both have right knowledge and right mindfulness as their essence, after listing the names the word "combined" is added again; that is, the discipline of the mind has wisdom and mindfulness as its essence, and the two combined are the discipline of the faculties. The words "separate" and "combined" are used so that one does not take them in order. Now we should examine who possesses which manifest and unmanifest karma and for what duration. First, let us explain possession of unmanifest discipline and non-discipline. The verse says:

住別解無表，未捨恆成現，

One abiding in individual liberation, until it is given up, constantly possesses the present unmanifest karma,

剎那後成過，不律儀亦然。

After the first moment possesses the past; non-discipline is also like this.

得靜慮律儀，恆成就過未，

One who obtains dhyana discipline constantly possesses it in past and future,

聖初除過去，住定道成中。

The noble one at first excludes the past; one abiding in concentration and the path possesses it in the middle.

論曰：住別解脫補特伽羅，未捨以來恆成現世，此別解脫律儀無表。初剎那後亦成過去，前未捨言遍流至後，無散無表有成未來，不隨心色勢微劣故。如說安住別解律儀，住不律儀應知亦爾，謂至未捨惡戒以來恆成現世，惡戒無表初剎那後亦成過去。諸有獲得靜慮律儀，乃至未捨恆成過未，餘生所失過去定律儀，今初剎那必還得彼故。一切聖者無漏律儀，過去未來亦恆成就，有差別者，謂初剎那必成未來非成過去，此類聖道先未起故。若有現住靜慮彼道，如次成現在靜慮道律儀，非出觀時有成現在。已辯安住善惡律儀，住中雲何？頌曰：

The treatise says: A person abiding in individual liberation constantly possesses, from the time before giving up, the present unmanifest karma of this individual liberation discipline. After the first moment he also possesses the past; the phrase "before giving up" extends to what follows. There is no scattered unmanifest karma; there is possession of the future, because the unmanifest form that does not follow the mind is weak in force. As is said of abiding in individual liberation discipline, one should know it is the same for abiding in non-discipline: that is, until the evil precepts are given up, one constantly possesses the present, and after the first moment of unmanifest evil precepts one also possesses the past. Those who obtain dhyana discipline constantly possess the past and future until they give it up, because in other births the past concentration discipline that was lost is certainly regained in this first moment. The noble ones' undefiled discipline is also constantly possessed in past and future, with a difference: at the first moment one certainly possesses the future but not the past, because this kind of noble path has not arisen before. If one is currently abiding in dhyana and the path, one possesses in order the present dhyana discipline and path discipline, but one does not possess the present when emerging from contemplation. The wholesome and evil disciplines in which one abides have been explained; what about what is in between? The verse says:

住中有無表，初成中後二。

In the middle there is unmanifest karma; it is possessed at first, and in the middle and later two.

論曰：言住中者，謂非律儀非不律儀，彼所起業未必一切皆有無表。若有無表，即是善戒或是惡戒種類所攝，彼初剎那但成現在。然現在世處過未中，故以成中說成現在。初剎那後未捨以來，恆成過現二世無表。若有安住律不律儀，亦有成惡善無表不。設有成就，為經幾時？頌曰：

The treatise says: By "in between" is meant those who are neither in discipline nor in non-discipline; the karma they produce does not necessarily all have unmanifest karma. If there is unmanifest karma, it is included in the class of wholesome or evil precepts, and in its first moment it is only possessed in the present. However, since the present is in the middle between past and future, it is said to be possessed in the present among those possessed in the middle. After the first moment, until it is given up, one constantly possesses the unmanifest karma of the past and present. If one abides in discipline or non-discipline, is there also possession of evil or good unmanifest karma? Supposing one possesses it, for how long? The verse says:

住律不律儀，起染淨無表，

Abiding in discipline or non-discipline, defiled or pure unmanifest karma arises,

初成中後二，至染淨勢終。

Possessed at first, in the middle and in the last two, until the defiled or pure force ends.

論曰：若住律儀，由勝煩惱作殺縛等諸不善業，由此便發不善無表；住不律儀，由淳淨信作禮佛等諸勝善業，由此亦發諸善無表。乃至此二心未斷來，所發無表恆時相續，然其初念唯成現在，自茲以後通成過現。已辯無表，成表云何？頌曰：

The treatise says: If one abides in discipline, and by powerful afflictions one does unwholesome deeds such as killing and binding, one thereby gives rise to unwholesome unmanifest karma; if one abides in non-discipline, and by pure faith one does supreme wholesome deeds such as paying homage to the Buddha, one thereby also gives rise to wholesome unmanifest karma. As long as these two minds are not cut off, the unmanifest karma they gave rise to continues constantly, but its first moment is possessed only in the present, and from then on it is possessed in both past and present. Unmanifest karma has been explained; how is manifest karma possessed? The verse says:

表正作成中，後成過非未，

Manifest karma is possessed while being done and in the middle, later as past, not as future,

有覆及無覆，唯成就現在。

Obscured and unobscured manifest karma are possessed only in the present.

論曰：諸有安住律不律儀及住中者，乃至正作諸表業來恆成現表。初剎那後至未捨來恆成過去，必無成就未來表者，如無表釋。有覆無覆二無記表，定無有能成就過未，法力既劣得力亦微，是故無能逆追成者。此法力劣誰之所為？是心所為。若爾，有覆無記心等勿成過未。此責非理，表昧鈍故、依他起故；心等不然，無記表業從劣心起，其力倍劣彼能起心，故表與心成有差別。如前所說住不律儀，此不律儀名差別者，頌曰：

The treatise says: Those who abide in discipline, non-discipline, or the middle constantly possess the present manifest karma as long as they are doing manifest actions. After the first moment until it is given up, they constantly possess the past. There is certainly no possession of future manifest karma, as explained for unmanifest karma. The two neutral manifest karmas, obscured and unobscured, certainly cannot be possessed in the past or future, since the force of the dharma is weak and the force of obtaining it is also slight, and so it cannot be possessed retroactively. Whose act makes the force of the dharma weak? It is the act of the mind. If so, the obscured neutral mind and so on should not be possessed in past and future. This objection is unreasonable, because manifest karma is dull and arises dependent on other things; the mind and the rest are not so, and the neutral manifest karma arises from a weak mind, its force being doubly weak than the mind that arises it; so there is a difference between manifest karma and mind in possession. As stated above, in abiding in non-discipline, the names of this non-discipline are distinguished in the verse:

惡行惡戒業，業道不律儀。

Evil conduct, evil precepts, karma, course of action, and non-discipline.

論曰：此惡行等五種異名，是不律儀名之差別，是諸智者所訶厭故、果非愛故立惡行名。障淨屍羅故名惡戒、身語所造故名為業。根本所攝故名業道。不禁身語名不律儀。然業道名唯目初念，通初後位立餘四名，或成表業非無表等，應作四句。其事云何？頌曰：

The treatise says: These five synonyms such as evil conduct are distinct names for non-discipline: it is called evil conduct because it is detested by the wise and its fruit is not loved; it is called evil precepts because it obstructs pure morality; it is called karma because it is made by body and speech; it is called course of action because it is included in the fundamental. Not restraining body and speech is called non-discipline. However, the name "course of action" refers only to the first moment, while the other four names are established across the first and later stages. Is there possession of manifest karma but not of unmanifest karma, and so on? One should make four alternatives. How so? The verse says:

成表非無表，住中劣思作，

Possessing manifest but not unmanifest: those in the middle doing with weak volition,

捨未生表聖，成無表非表。

Noble ones who have given up or not yet produced manifest karma possess unmanifest but not manifest.

論曰：唯成就表非無表者，謂住非律儀非不律儀，以微劣思造善造惡，唯發表業尚無無表，況無記思所發表業，除有依福及成業道。唯成無表非表業者，謂易生聖補特伽羅，表業未生或生已捨，俱成非句如應當知。說住律儀不律儀等成就表業無表業已，此諸律儀由何而得？頌曰：

The treatise says: Possessing only manifest and not unmanifest karma refers to those who are neither in discipline nor in non-discipline and who do good or evil with weak volition, giving rise only to manifest karma without unmanifest karma, much less the manifest karma given rise to by neutral volition, apart from meritorious deeds with a basis and the completed course of action. Possessing only unmanifest and not manifest karma refers to noble persons who are easily reborn, whose manifest karma has not yet arisen or has been given up after arising; the neither-alternative should be understood as both lacking. Having explained the possession of manifest and unmanifest karma by those abiding in discipline, non-discipline, and so on, how are these disciplines obtained? The verse says:

定生得定地，彼聖得道生，

The dhyana-born is obtained by obtaining the concentration ground; the noble one obtains the path-born,

別解脫律儀，得由他教等。

The discipline of individual liberation is obtained by the instruction of others and so on.

論曰：靜慮律儀由得有漏根本近分靜慮地心，爾時便得，與心俱故。無漏律儀由得無漏根本近分靜慮地心，爾時便得，亦心俱故。彼聲為顯前靜慮心。復說聖言簡取無漏，六靜慮地有無漏心，謂未至、中間及四根本定，非三近分，如後當辯。別解脫律儀由他教等得，能教他者說名為他，從如是他教力發戒，故說此戒由他教得。此復二種，謂從僧伽、補特伽羅有差別故。從僧伽得者，謂苾芻苾芻尼及正學戒。從補特伽羅得者，謂餘五種戒。諸毘柰耶毘婆沙師，說有十種得具戒法，為攝彼故復說等言。何者為十？一由自然，謂佛獨覺。二由得入正性離生，謂五苾芻。三由佛命善來苾芻，謂耶舍等。四由信受佛為大師，謂大迦葉。五由善巧酬答所問，謂蘇陀夷。六由敬受八尊重法，謂大生主。七由遣使，謂法授尼。八由持律為第五人，謂於邊國。九由十眾，謂於中國。十由三說歸佛法僧，謂六十賢部共集受具戒。如是所得別解律儀，非必定依表業而發。又此所說別解律儀，應齊幾時要期而受？頌曰：

The treatise says: Dhyana discipline, by obtaining a defiled fundamental or proximate dhyana-ground mind, is obtained at that very time, since it arises with the mind. Undefiled discipline, by obtaining an undefiled fundamental or proximate dhyana-ground mind, is obtained at that very time, also since it arises with the mind. The word "that" shows the former dhyana mind. The word "noble" is then added to select the undefiled. In the six dhyana grounds there is undefiled mind, namely the preliminary concentration, the intermediate dhyana, and the four fundamental concentrations, but not the three proximate ones, as will be explained later. The discipline of individual liberation is obtained by the instruction of others and so on; one who can instruct others is called "other," and the precepts arise by the force of that other's instruction, so it is said that these precepts are obtained by the instruction of others. This is again of two kinds, namely obtained from the Sangha and from an individual, since there is a difference. Obtained from the Sangha are the precepts of bhiksu, bhiksuni, and siksamana. Obtained from an individual are the other five kinds of precepts. The Vinaya Vaibhasika masters say that there are ten ways of obtaining the full precepts, and to include them the word "and so on" is added. What are the ten? First, by oneself naturally, namely the Buddha and the pratyekabuddhas. Second, by entering the correct nature and leaving birth, namely the five bhiksus. Third, by the Buddha's command "Come, bhiksu," namely Yasas and the others. Fourth, by faithfully accepting the Buddha as great teacher, namely Mahakasyapa. Fifth, by skillfully answering questions, namely Sudinna. Sixth, by respectfully accepting the eight important rules, namely Mahaprajapati. Seventh, by sending a messenger, namely Dharmadinna. Eighth, by the Vinaya holder as the fifth person, namely in border countries. Ninth, by a group of ten, namely in central countries. Tenth, by thrice reciting refuge in the Buddha, Dharma, and Sangha, namely the sixty worthy ones who gathered to receive full precepts. The individual liberation discipline obtained in this way does not necessarily arise depending on manifest karma. Furthermore, for the individual liberation discipline spoken of here, for how long should one receive it with a fixed term? The verse says:

別解脫律儀，盡壽或晝夜。

The discipline of individual liberation is for life or for a day and night.

論曰：七眾所持別解脫戒，唯應盡壽要期而受。近住所持別解脫戒，唯一晝夜要期而受。此時定爾。所以者何？戒時邊際但有二種：一壽命邊際、二晝夜邊際，重說晝夜為半月等。時名是何法？謂諸行增語。於四洲中光位闇位，如其次第立晝夜名，二邊際中盡壽可爾。於命終後雖有要期而不能生別解脫戒，依身別故，別依身中無加行故、無憶念故。一晝夜後或五或十晝夜等中受近住戒。何法為障，令彼眾多近住律儀非亦得起？必應有法能為障礙，以薄伽梵於契經中說近住律儀唯一晝夜故。於如是義應共尋思，為佛正觀一晝夜後理無容起近住律儀，故於經中說一晝夜？為觀所化根難調者，旦應授與一晝夜戒？依何理教作如是言？過此戒生，不違理故。毘婆沙者作如是言：曾無契經說過晝夜有別受得近住律儀，是故我宗不許斯義。依何邊際得不律儀？頌曰：

The treatise says: The individual liberation precepts held by the seven groups should be received only with a term of the whole life. The individual liberation precepts held by one observing the fast should be received only with a term of one day and night. This period is certainly so. Why? The boundaries of the time of precepts are only of two kinds: the boundary of life and the boundary of a day and night; the day and night restated is the half month and so on. What dharma is the name of time? It is a designation for formations. In the four continents, the stage of light and the stage of darkness are named day and night in order, and of the two boundaries, the whole life can be so. After death, even with a fixed term, the individual liberation precepts cannot arise, because the body differs, and because in a different body there is no preparatory effort and no remembrance. After one day and night, can one receive the fast precepts for five or ten days and nights and so on? What dharma is the obstacle that prevents those many fast disciplines from arising? There must be a dharma that can obstruct, because the Bhagavan said in the sutra that the fast discipline is only for one day and night. This meaning should be considered jointly: is it that the Buddha correctly observed that after one day and night it is unreasonable that fast discipline could arise, and so said in the sutra one day and night? Or is it that he observed that those to be taught had faculties hard to tame and so gave them the precepts of one day and night at first? On what reasoning and teaching is this said? It is that precepts arising beyond this do not contradict reasoning. The Vaibhasika master says: There is never a sutra that says that one can separately receive and obtain fast discipline beyond a day and night, and so our school does not allow this meaning. On what boundary is non-discipline obtained? The verse says:

惡戒無晝夜，謂非如善受。

Evil precepts have no day and night, as they are not received like the wholesome.

論曰：要期盡壽造諸惡業得不律儀，非一晝夜如近住戒。所以者何？謂此非如善戒受故。謂必無有立限對師受不律儀如近住戒，我一晝夜定受不律儀，此是智人所訶厭業故。若爾，亦無有立限對師我乃至命終定受惡戒，勿盡形壽得不律儀。雖無對師要期盡壽作諸惡業，由起畢竟壞善意樂得不律儀，非起暫時壞善意樂無師令彼得不律儀，故不律儀無一晝夜。然近住戒，由現對師要期受力，雖無畢竟壞惡意樂而得律儀，設有對師要期暫受不律儀者亦必應得。然未曾見，故不立有。經部師說：如善律儀無別實物名為無表，此不律儀亦應非實。即欲造惡不善意樂相續不捨名不律儀，由此後時善心雖起而名成就不律儀者，以不捨此阿世耶故。說一晝夜近住律儀，欲正受時當如何受？頌曰：

The treatise says: One obtains non-discipline by committing various evil deeds with a fixed term of the whole life, not one day and night like the fast precepts. Why? Because this is not received like wholesome precepts. That is, there is certainly no one who sets a limit and before a teacher receives non-discipline, saying like fast precepts, "I will surely receive non-discipline for one day and night"; this is a deed detested by the wise. If so, there is also no one who sets a limit and before a teacher says, "I will receive evil precepts until death," lest he obtain non-discipline for his whole life. Though there is no taking of a fixed term for life before a teacher to commit evil deeds, by giving rise to a resolve to ultimately destroy the wholesome, one obtains non-discipline; one who gives rise to a resolve to destroy the wholesome only for a short time, without a teacher, does not obtain non-discipline, and so non-discipline has no day and night. However, the fast discipline, by the force of receiving a fixed term directly before a teacher, though without the resolve to ultimately destroy evil, obtains discipline; if there were one who before a teacher briefly received non-discipline for a fixed term, he should also obtain it. But since this has never been seen, it is not established as existing. The Sautrantika masters say: As wholesome discipline has no separate real thing called unmanifest karma, this non-discipline should also not be real. That is, the continuum of unwholesome intention that wishes to commit evil, not abandoned, is called non-discipline; therefore, though a wholesome mind may later arise, one is called possessing non-discipline because one has not abandoned this asaya (intention). When one wishes to properly receive the fast discipline of a day and night, how should one receive it? The verse says:

近住於晨旦，下座從師受，

The fast is received at dawn, from a teacher on a lower seat,

隨教說具支，離嚴飾晝夜。

Following the instruction and reciting the complete limbs, abstaining from adornment for a day and night.

論曰：近住律儀於晨旦受，謂受此戒要日出時，此戒要經一晝夜故。諸有先作如是要期，謂我恆於月八日等，必當受此近住律儀。若旦有礙緣，齋竟亦得受。言下座者，謂在師前居卑劣座，或蹲或跪曲躬合掌，唯除有病，若不恭敬不發律儀。此必從師，無容自受。以後若遇諸犯戒緣，由愧戒師，能不違犯。受此戒者，應隨師教受者後說，勿前勿俱，如是方成從師教受，異此授受二俱不成。具受八支方成近住，隨有所闕近住不成。受此律儀必離嚴飾，憍逸處故。常嚴身具不必須捨，緣彼不能生甚憍逸如新異故。受此律儀必須晝夜，謂至明旦日初出時。若不如斯依法受者，但生妙行不得律儀。又若如斯盡晝夜受，具制屠獵姦盜有情，近住律儀深成有用。言近住者，謂此律儀近阿羅漢住，以隨學彼故。有說：此近盡壽戒住。如是律儀或名長養，長養薄少善根有情，令其善根漸增多故。如有頌言：

The treatise says: The fast discipline is received at dawn, which means that to receive these precepts one must do so at sunrise, because these precepts must last for a day and night. For those who have previously made such a fixed resolve, saying "I shall always on the eighth day of the month and so on surely receive this fast discipline," if there is an obstacle at dawn, one may also receive it after the meal. "Lower seat" means to sit in front of the teacher on a low seat, either squatting or kneeling with bent body and joined palms, except in case of illness; if one is not respectful, discipline does not arise. One must receive it from a teacher, and one cannot receive it by oneself. Afterward, if one meets various occasions for breaking the precepts, because of shame before the teacher one can avoid violating them. One who receives these precepts should repeat after the teacher's instruction, not before and not together; in this way it is established as received from the teacher's instruction, and otherwise neither giving nor receiving is established. One must receive all eight limbs for the fast to be complete, and if any is missing, the fast is not complete. In receiving this discipline one must abstain from adornment, a place of heedlessness. Ordinary body ornaments one regularly wears need not be given up, since they do not give rise to great heedlessness like something new or unusual. In receiving this discipline it must last a day and night, namely until the morning when the sun first rises. If one receives it not according to the Dharma in this way, one only gives rise to good conduct and does not obtain discipline. Moreover, if one receives it in this way for a full day and night, it is deeply useful for restraining butchers, hunters, adulterers, thieves, and other beings. "Fast" (upavasa) means that this discipline dwells near the arhats, because one follows and learns from them. Some say: this is near the lifelong precepts. This discipline is also called nourishing, because it nourishes beings with few and weak wholesome roots so that their wholesome roots gradually increase. As a verse says:

由此能長養，自他善淨心，

By this one can nourish the pure wholesome minds of oneself and others,

是故薄伽梵，說此名長養。

Therefore the Bhagavan called this nourishing.

何緣受此必具八支？頌曰：

For what reason must one who receives this receive all eight limbs? The verse says:

戒不逸禁支，四一三如次，

Precepts, non-heedlessness, and prohibitions as limbs: four, one, and three in order,

為防諸性罪，失念及憍逸。

In order to guard against natural offenses, loss of mindfulness, and heedlessness.

論曰：八中前四是屍羅支，謂離殺生至虛誑語，由此四種離性罪故。次有一種是不放逸支，謂離飲諸酒生放逸處。雖受屍羅，若飲諸酒則心放逸，犯屍羅故。後有三種是禁約支，謂離塗飾香鬘乃至食非時食，以能隨順厭離心故。何緣具受如是三支？若不具支，便不能離性罪失念憍逸過失。謂初離殺至虛誑語能防性罪，離貪瞋痴所起殺等諸惡業故。次離飲酒能防失念，以飲酒時能令忘失應不應作諸事業故。後離三種能防憍逸，以若受用種種香鬘高廣床座習近歌舞心便憍舉尋即毀戒，由遠彼故心便離憍。若有能持依時食者，以能遮止恆食時故，便憶自受近住律儀，能於世間深生厭離。若非時食二事俱無，數食能令心縱逸故。有餘師說：離非時食名為齋體，餘有八種說名齋支，塗飾香鬘舞歌觀聽分為二故。若作此執，便違契經。經中說離非時食已，便作是說：此第八支我今隨聖阿羅漢學，隨行隨作。若爾，有何別齋體而說此八名齋支？總摽齋號，別說為支，以別成總得支名故。如車眾分及四支軍五支散等，齋戒八支應知亦爾。毘婆沙師作如是說：離非時食是齋亦齋支，所餘七支是齋支非齋。如正見是道亦道支，餘七支是道支非道。擇法覺是覺亦覺支，餘六支是覺支非覺。三摩地是靜慮亦靜慮支，所餘支是靜慮支非靜慮。如是所說不應正理，不可正見等，即正見等支。若謂前生正見等為後生正見等支，則初剎那聖道等應不具有八支等。為唯近事得受近住、為餘亦有受近住耶？頌曰：

The treatise says: Of the eight, the first four are the limb of moral discipline (sila), namely abstaining from killing up to false speech, because these four are abstentions from naturally evil acts. The next one is the limb of non-negligence, namely abstaining from drinking intoxicating liquor, which gives rise to a state of negligence; even if one has undertaken moral discipline, drinking liquor makes the mind negligent and one violates the discipline. The last three are the limbs of restraint, namely abstaining from adorning oneself with ointments, perfumes and garlands, and so on up to eating at the wrong time, because they accord with a mind of aversion and detachment. For what reason are all these limbs undertaken together? If the limbs are not complete, one cannot avoid the faults of naturally evil acts, loss of mindfulness, and arrogance with negligence. The first abstentions, from killing up to false speech, guard against naturally evil acts, because killing and the like are evil actions arising from greed, hatred and delusion. The next, abstaining from liquor, guards against loss of mindfulness, because when one drinks one forgets what should and should not be done. The last three guard against arrogance and negligence, because if one enjoys various perfumes and garlands, high and wide beds and seats, and becomes familiar with song and dance, the mind becomes arrogant and elated and one soon breaks the precepts; by staying far from these, the mind is free of arrogance. If one is able to keep to eating at the proper time, then since this prevents constant eating, one recalls the restraint of the fast one has undertaken and can develop deep aversion toward the world. Eating at the wrong time has neither of these two benefits, and frequent eating makes the mind loose and negligent. Some other masters say: Abstaining from eating at the wrong time is the essence of the fast, and the other eight are called limbs of the fast, since adorning with ointments, perfumes and garlands is distinguished from watching and listening to dance and song and so counted as two. If one holds this view, it contradicts the sutra. In the sutra, after speaking of abstaining from eating at the wrong time, it says: This eighth limb I now follow the example of the holy arhats, following and practising it. If so, what separate essence of the fast is there that these eight should be called limbs of the fast? The name of the fast is given in general, and the limbs are spoken of separately; the limbs are so called because separately they make up the whole, like the parts of a carriage, the four limbs of an army, or the five parts of a scattered set. The eight limbs of the fasting precepts should be understood in the same way. The Vibhasa masters speak thus: Abstaining from eating at the wrong time is both the fast and a limb of the fast, while the other seven limbs are limbs of the fast but not the fast. Just as right view is both the path and a limb of the path, while the other seven are limbs of the path but not the path; the enlightenment factor of discrimination of dharmas is both enlightenment and a limb of enlightenment, while the other six are limbs of enlightenment but not enlightenment; and samadhi is both meditative absorption and a limb of meditative absorption, while the other limbs are limbs of absorption but not absorption. What is said in this way is not correct reasoning, since right view and the like cannot themselves be limbs of right view and the like. If one says that earlier-arisen right view and the like are limbs of later-arisen right view and the like, then the first moment of the holy path and so on would not have eight limbs. Can only laymen undertake the one-day precepts, or can others also undertake them? The verse says: