Abhidharmakosa-bhasya, Fascicle 15, of the Sarvastivada school
論曰：言逆次者，自後向前。謂於第三無數劫滿所逢事佛名為勝觀，第二劫滿所逢事佛名曰然燈，第一劫滿所逢事佛名為寶髻，最初發心位逢釋迦牟尼。謂我世尊昔菩薩位最初逢一佛號釋迦牟尼，遂對其前發弘誓願：願我當作佛，一如今世尊。彼佛亦於末劫出世，滅後正法亦住千年。故今如來一一同彼。我釋迦菩薩於何位中何波羅蜜多修習圓滿？頌曰：
The treatise says: "In reverse order" means going from the last to the first. At the completion of the third incalculable kalpa, the Buddha he served and met was named Vipasyin; at the completion of the second kalpa, the Buddha he met was named Dipamkara; at the completion of the first kalpa, the Buddha he met was named Ratnasikhin; and at the time of first arousing the mind he met Shakyamuni. That is, our World-Honored One, in his Bodhisattva stage, first met a Buddha named Shakyamuni, and then before him made the great vow: May I become a Buddha, exactly like the present World-Honored One. That Buddha also appeared in the final kalpa, and after his extinction the true Dharma also lasted a thousand years; so the present Tathagata is in every respect the same as that Buddha. In which stage did our Bodhisattva Shakya perfect which paramita? A verse says:
但由悲普施，被析身無忿，
Only through compassion, universal giving, having his body cut apart without anger,
讚歎底沙佛，次無上菩提，
praising the Buddha Tishya, and then before supreme enlightenment,
六波羅蜜多，於如是四位，
the six paramitas, in these four stages,
一二又一二，如次修圓滿。
one, two, then one, two, in order are cultivated to perfection.
論曰：若時菩薩普於一切能施一切乃至眼髓，所行惠捨但由悲心，非自希求勝生差別，齊此佈施波羅蜜多修習圓滿。若時菩薩被析身支，雖未離欲貪而心無少忿，齊此戒忍波羅蜜多修習圓滿。若時菩薩勇猛精進因行，遇見底沙如來坐寶龕中入火界定威光赫奕特異於常，專誠瞻仰忘下一足，經七晝夜無怠，淨心以妙伽他讚彼佛曰：
The treatise says: When the Bodhisattva could give everything universally to all, even his eyes and marrow, and his giving was done purely out of compassion and not out of hoping for a particular superior rebirth, at this point the paramita of giving was cultivated to perfection. When the Bodhisattva had his body limbs cut apart and, though not yet free from desire and craving, had not the slightest anger in his mind, at this point the paramitas of morality and patience were cultivated to perfection. When the Bodhisattva, in the causal practice of vigorous diligence, saw the Tathagata Tishya seated in a jeweled niche, entering the concentration of the fire element, with a radiance that was brilliant and extraordinary, he gazed up in single-minded sincerity, forgetting to put down one foot, and for seven days and nights without slackening, with a pure mind he praised that Buddha with an excellent gatha, saying:
天地此界多聞室，逝宮天處十方無，
In heaven and earth, in this world, the house of great learning; in the palaces of gods and in the ten directions there is none like him;
丈夫牛王大沙門，尋地山林遍無等。
the bull-king among men, the great ascetic: searching the lands, mountains and forests, none is his equal.
如是讚已便超九劫，齊此精進波羅蜜多修習圓滿。若時菩薩處金剛座，將登無上正等菩提，次無上覺前住金剛喻定，齊此定慧波羅蜜多修習圓滿。能到自所往圓德彼岸，故此六名曰波羅蜜多。契經說：有三福業事，一施類福業事、二戒類福業事、三修類福業事。此云何立福業事名？頌曰：
(The treatise continues:) Having praised him in this way, he surpassed nine kalpas, and at this point the paramita of diligence was cultivated to perfection. When the Bodhisattva sat on the diamond seat, about to ascend to supreme and perfect enlightenment, and before supreme awakening abided in the diamond-like concentration, at this point the paramitas of concentration and wisdom were cultivated to perfection. Because one can reach the far shore of the perfect virtues to which one is going, these six are called paramitas. A sutra says: There are three bases of meritorious action: the basis of meritorious action of giving, the basis of meritorious action of morality, and the basis of meritorious action of cultivation. How are these named bases of meritorious action? A verse says:
施戒修三類，各隨其所應，
Giving, morality and cultivation are three kinds, each according to what it includes,
受福業事名，差別如業道。
called meritorious action or basis; the distinctions are as with the paths of action.
論曰：三類皆福，或業或事，隨其所應如業道說。謂如分別十業道中，有業亦道有道非業，此中有福亦業亦事、有福業非事、有福事非業、有唯是福非業非事。且施類中身語二業具福業事三種義名，彼等起思唯名福業，思俱有法唯受福名，戒類既唯身語業性故皆具受福業事名。修類中慈唯名福事，業之事故。慈相應思，以慈為門而造作故，慈俱思戒唯名福業，餘俱有法唯受福名。或福業名顯作福義，謂福加行事顯所依，謂施戒修是福業之事，為成彼三起福加行故。有說：唯思是真福業。福業之事謂施戒修，以三為門福業轉故。何法名施？施招何果？頌曰：
The treatise says: All three kinds are meritorious, whether as action or as basis, according to what they include, as stated for the paths of action. That is, as in distinguishing the ten paths of action, there is what is both action and path, and what is path but not action; here there is what is merit, action and basis; what is meritorious action but not basis; what is meritorious basis but not action; and what is only merit and neither action nor basis. First, in the kind of giving, the two actions of body and speech possess all three meanings of name, merit, action and basis; the volitions that arise with them are called only meritorious action, and the dharmas that coexist with the volition are called only merit. For the kind of morality, since it is of the nature of bodily and verbal action only, it fully possesses the names merit, action and basis. In the kind of cultivation, loving-kindness is called only a meritorious basis, because it is the basis of action; the volition associated with loving-kindness, because it acts through loving-kindness as its gate, and the morality that coexists with loving-kindness, are called only meritorious action, while other coexisting dharmas are called only merit. Or the name "meritorious action" shows the meaning of making merit, and "basis" shows what the preparatory effort for merit relies on; giving, morality and cultivation are the bases of meritorious action because meritorious preparatory effort arises in order to accomplish those three. Some say that only volition is truly meritorious action, and the bases of meritorious action are giving, morality and cultivation, because meritorious action proceeds through those three as gates. What dharma is called giving? What fruit does giving bring? A verse says:
由此捨名施，謂為供為益，
That by which one gives up is called giving, done for offering or for benefit,
身語及能發，此招大富果。
body and speech and what gives rise to them; this brings the fruit of great wealth.
論曰：雖所捨物亦得施名，而於此中捨具名施，謂由此具捨事得成，故捨所由是真施體。或由怖畏希求貪等捨事亦成，非此意說，簡彼故說為供益言。謂為於他供養饒益而有所捨，此具名施。具名何謂？謂身語業及此能發。能發謂何？謂無貪俱能起此聚。如有頌曰：
The treatise says: Although the object that is given up is also called a gift, here the means of giving up is called giving, that is, that by which the act of giving is accomplished, and so what gives is the true substance of giving. Or giving can be done out of fear, hope, greed and so on, but that is not what is meant here; to exclude those, the words "for offering or benefit" are said. That is, giving up something for the sake of offering to others or benefiting them is the means called giving. What is the means called? It is bodily and verbal action and what gives rise to them. What gives rise to them? It is the mass of dharmas that arise together with non-greed. As a verse says:
若人以淨心，輟己而行施，
If a person with a pure mind gives by setting aside what is his own,
此剎那善蘊，總立以施名。
the aggregate of wholesomeness at that moment is collectively given the name of giving.
應知如是施類福業事，能招當現大財富為果。言施類福者，顯施為體義，如葉類器草類舍等。戒修類言准此應釋。為何所益而行施耶？頌曰：
(The treatise continues:) One should know that such a basis of meritorious action of the kind of giving can bring about great wealth in the future and in the present as its fruit. The words "of the kind of giving" show that giving is its substance, like a leaf-kind vessel or a grass-kind sacrifice. The words "of the kind of morality" and "of cultivation" should be explained along the same lines. For whose benefit is giving done? A verse says:
為益自他俱，不為二行施。
For the benefit of oneself, of others, of both, or of neither, one gives.
論曰：此中一切未離欲貪及離欲貪諸異生類，持己所有奉施制多，此施名為唯為自益，非他由此有獲益故。若諸聖者已離欲貪，施諸有情除順現受，此施名曰唯為益他，以他由此獲饒益故，非為自益，超果地故。若彼一切未離欲貪及離欲貪諸異生類，持己所有施諸有情，此施名為為二俱益。若彼聖者已離欲貪，奉施制多除順現受，此施名曰不為益二，以此唯為恭敬報恩。前已總明施招大富，今次當辯施果別因。頌曰：
The treatise says: Here, when all ordinary beings, whether not yet free from desire and craving or already free from them, take what they own and offer it to a caitya, this giving is called for one's own benefit only, because others do not gain benefit from it. When noble ones who are free from desire and craving give to sentient beings, excepting what is to be experienced in the present, this giving is called for the benefit of others only, because others obtain benefit from it and it is not for one's own benefit, since they have passed beyond the stage of the fruit. When all ordinary beings, whether not yet free from desire and craving or already free from them, take what they own and give it to sentient beings, this giving is called for the benefit of both. When noble ones who are free from desire and craving offer to a caitya, excepting what is to be experienced in the present, this giving is called for the benefit of neither, because it is only for respect and repaying kindness. Earlier it was explained in general that giving brings great wealth; now we shall explain the specific causes of the fruits of giving. A verse says:
由主財田異，故施果差別。
By differences in giver, wealth and field, the fruits of giving differ.
論曰：施有差別，由三種因，謂主、財、田有差別故，施差別故，果有差別。且由施主差別云何？頌曰：
The treatise says: There are differences in giving through three causes, namely differences in the giver, the wealth and the field; because giving differs, the fruit differs. First, how do they differ through the giver? A verse says:
主異由信等，行敬重等施，
The giver differs through faith and so on; giving with respect and so on
得尊重廣愛，應時難奪果。
brings esteem, broad love, timely and hard-to-seize fruits.
論曰：由施主成信、戒、聞等差別功德，故名主異；由主異故，施成差別；由施差別，與果有異。諸有施主具如是德，能如法行敬重等四施，如次便得尊重等四果。謂若施主行敬重施，便感常為他所尊重。若自手施，便能感得於廣大財愛樂受用。若應時施，感應時財，所須應時不過時故。若無損施，便感資財，不為他侵及火等壞。由所施財差別云何？頌曰：
The treatise says: The giver is distinguished through such meritorious qualities as faith, morality and learning, and so is called different; because the giver is different, the giving becomes different; because the giving is different, the fruit differs. Givers who have such virtues and who can give in accord with the Dharma by the four kinds of giving, with respect and the rest, accordingly gain the four fruits of esteem and the rest. That is, if a giver gives with respect, he will constantly be esteemed by others. If he gives with his own hand, he will gain a fondness for and enjoyment of great wealth. If he gives at the proper time, he will gain wealth at the proper time, so that what he needs comes at the right moment and not too late. If he gives without harm, he will gain possessions that will not be seized by others or destroyed by fire and the like. How do they differ through the wealth that is given? A verse says:
財異由色等，得妙色好名，
Wealth differs through form and so on: one gains a beautiful appearance, a good name,
眾愛柔軟身，有隨時樂觸。
the love of many, a soft body, and touch that is pleasant at the proper times.
論曰：由所施財或闕或具色香味觸，如次便得或闕或具妙色等果。謂所施財色具足故便感妙色。香具足故便感好名，如香芬馥遍諸方故。味具足故便感眾愛，如味美妙眾所愛故。觸具足故感柔軟身及有隨時生樂受觸，如女寶等。果有減者，由因闕故，如是亦由具色香等故名財異。由財異故，施體及果皆有差別。由所施田差別云何？頌曰：
The treatise says: Because the wealth given is either lacking in or possesses form, smell, taste and touch, one accordingly gains either lacking or complete fruits such as a beautiful appearance. That is, because the gift is complete in form, one gains a beautiful appearance. Because it is complete in smell, one gains a good name, as a fragrance spreads in all directions. Because it is complete in taste, one gains the love of many, as a fine taste is loved by all. Because it is complete in touch, one gains a soft body and touch that is pleasant at the proper times, as with the jewel-woman and the like. A diminished fruit comes from a deficient cause, and in this way wealth is called different through possessing form, smell and so on. Because of the difference of wealth, both the substance of the giving and its fruit differ. How do they differ through the field in which one gives? A verse says:
田異由趣苦，恩德有差別。
The field differs through destiny, suffering, kindness and virtue.
論曰：由所施田趣、苦、恩德各有差別，故名田異，由田異故施果有殊。由趣別者，如世尊說：若施傍生受百倍果，施犯戒人受千倍果。由苦別者，如七有依福業事中，先說應施客行病侍、園林常食及寒風熱隨時食等。復說若有具足淨信男子女人，成此所說七種有依福業事者，所獲福德不可取量。由恩別者，如父母、師及餘有恩。如熊鹿等，《本生經》說諸有恩類。由德別者，如契經言：若施持戒人，受億倍果等。於諸施福最勝者何？頌曰：
The treatise says: Through the field in which one gives, there are differences of destiny, suffering, kindness and virtue, and so it is called different; because the field differs, the fruit of giving differs. As for difference of destiny, the World-Honored One said: If one gives to an animal, one receives a hundredfold fruit; if one gives to one who has broken the precepts, one receives a thousandfold fruit. As for difference of suffering, among the seven bases of meritorious action with dependence, it was first said that one should give to travelers, to the sick and to those who attend them, to gardens and forests, to constant meals, and to food in cold winds and heat at the appropriate times. It further says that if there are men and women who have complete pure faith and who accomplish these seven bases of meritorious action with dependence, the merit they obtain cannot be measured. As for difference of kindness, there are parents, teachers and others who have shown kindness, as with bears, deer and so on; the Jataka tells of those among the animals who showed kindness. As for difference of virtue, as the sutra says: If one gives to one who keeps the precepts, one receives a hundred-million-fold fruit, and so on. What is the most supreme among the merits of giving? A verse says:
脫於勝菩薩，第八施最勝。
Liberated to the superior Bodhisattva, the eighth giving is the most supreme.
論曰：薄伽梵說：若離染者，於離染者施諸資財，於財施中此為最勝。若諸菩薩所行惠施，是普利樂諸有情因。雖不名為脫施於脫，而於施福亦為最勝。除此更有八種施中，第八施福亦為最勝。八施者何？一隨至施、二怖畏施、三報恩施、四求報施、五習先施、六希天施、七要名施、八為莊嚴心為資助心為資瑜伽為得上義而行惠施。隨至施者，宿舊師言：隨近己至方能施與。怖畏施者，謂見此財壞相現前，寧施不失。習先施者，謂習先人父祖家法而行惠施。餘施易了，故不別釋。如契經說：施預流向其果無量，施預流果果量更增，乃至廣說。頗有施非聖果亦無量耶？頌曰：
The treatise says: The Bhagavan said: Of those free from defilement, giving wealth to one free from defilement is the most supreme among gifts of wealth. The giving practiced by Bodhisattvas is the cause of universally benefiting and bringing happiness to all sentient beings; though it is not called giving of the liberated to the liberated, it is also the most supreme in merit of giving. Besides this, among the eight kinds of giving, the merit of the eighth giving is also the most supreme. What are the eight kinds of giving? First, giving to whoever comes along; second, giving out of fear; third, giving to repay kindness; fourth, giving in hope of a reward; fifth, giving out of habit from what was done earlier; sixth, giving in hope of rebirth in heaven; seventh, giving to gain a name; and eighth, giving in order to adorn the mind, to support the mind, to provide the equipment for yoga, and to gain the supreme meaning. As for giving to whoever comes along, the old masters say: One gives to those who come near. As for giving out of fear, it means that seeing signs of the ruin of this wealth appear before one, one would rather give than lose it. As for giving out of habit, it means following the household tradition of one's forefathers and giving. The other kinds of giving are easy to understand, so they are not explained separately. As the sutra says: The fruit of giving to one heading toward the stream-enterer's fruit is immeasurable, and the fruit of giving to one who has attained the stream-enterer's fruit is still greater, and so on in detail. Is there giving that is not to a noble one and yet whose fruit is also immeasurable? A verse says:
父母病法師，最後生菩薩，
Parents, the sick, the Dharma teacher, the Bodhisattva in his last birth:
設非證聖者，施果亦無量。
even if they are not noble ones who have realized the truth, the fruit of giving to them is also immeasurable.
論曰：如是五種設是異生，但施亦能招無量果。住最後有，名最後生。法師四田中，是何田所攝？是恩田攝。所以者何？為諸世間大善友故、無明所盲者能施慧眼故、開示世間安危事故、令有情生起無漏法身故。以要說者，善說法師乃至能為佛所作事故，於彼行施便招無量果。欲知諸業輕重相者，應知輕重略由六因。其六者何？頌曰：
The treatise says: Even if these five are ordinary beings, giving to them can nevertheless bring immeasurable fruits. One who abides in the last existence is called one in the last birth. Among the four fields, which is the Dharma teacher included in? He is included in the field of kindness. Why? Because he is a great good friend to all the world, because he gives the eye of wisdom to those blinded by ignorance, because he reveals what is safe and dangerous in the world, and because he causes sentient beings to give rise to the undefiled Dharma body. In short, a good Dharma teacher can do what the Buddha does, and so giving to him brings an immeasurable fruit. If one wishes to know the weightier and lighter aspects of karmas, one should know that heaviness and lightness depend briefly on six causes. What are the six? A verse says:
後起田根本，加行思意樂，
The later act, the field, the root, the preparatory effort, the volition, the intention:
由此下上故，業成下上品。
through these, lower and upper, karma becomes of lower or higher grade.
論曰：後起者，謂作已隨作。田，謂於彼作損作益。根本者，謂根本業道。加行者，謂引彼身語。思，謂由彼業道究竟。意樂者，謂所有意趣，我應造作如是如是、我當造作如是如是。或有諸業唯由後起所攝受故得成重品，定安立彼異熟果故。或有諸業由田成重，或有於田由根本力成重非餘，如父母田行殺罪重，非盜等業由餘成重。例此應思。若有六因皆是上品，此業最重。翻此最輕，除此中間非最輕重。如契經說：有二種業，一造作業、二增長業。何因說業名增長耶？由五種因。何等為五？頌曰：
The treatise says: The later act means what is done after the action. The field means that in respect of which harm or benefit is done. The root means the root path of action. The preparatory effort means the bodily and verbal action that leads up to it. Volition means that by which that path of action is brought to completion. Intention means whatever one has in mind, such as: I should do this and this; I shall do this and this. There are karmas that become heavy only because they are taken up by the later act, which fixes the fruit of their maturation. There are karmas that become heavy through the field, and some that become heavy through the root with respect to the field, not through the others; for example, killing parents, who are a field, is a heavy crime, while stealing and the like do not become heavy through the other factors. One should think through the rest by analogy. If all six causes are of the highest grade, this karma is the heaviest. The opposite is the lightest, and those in between are neither the lightest nor the heaviest. As the sutra says: There are two kinds of karma, karma that is done and karma that is increased. For what reasons is karma called increased? By five causes. What are the five? A verse says:
由審思圓滿，無惡作對治，
Through careful thought, completion, absence of remorse and antidote,
有伴異熟故，此業名增長。
having companions, and maturation, this karma is called increased.
論曰：由審思故者，謂彼所作業，非先全不思、非率爾思作。由圓滿故者，謂諸有情中，或由一惡行便墮惡趣，或乃至三；或由一業道便墮惡趣，或乃至十。此中若有齊此量業應墮惡趣，未圓滿時但名造作不名增長，若此已圓滿亦得增長名。由無惡作對治故者，謂無追悔無對治業。由有伴故者，謂作不善業，不善為助伴。由異熟故者，謂定與異熟，善翻此應知。異此諸業唯名造作，如前所明。未離欲等持己所有奉施制多，此施名為唯為自益。既無受者，福如何成？頌曰：
The treatise says: Through careful thought means that the action done was not done entirely without prior thought, nor done on a sudden impulse. Through completion means that among sentient beings, some fall into evil destinies through one evil act, or up to three, or through one path of action, or up to ten. Here, if there is such a measure of karma as should lead to falling into evil destinies, then before it is complete it is only called done and not called increased, and once it is complete it is also given the name increased. Through absence of remorse and antidote means that there is no regret and no counteracting action. Through having companions means that in doing unwholesome karma, the unwholesome serves as companions. Through maturation means that it will certainly yield maturation; one should know that the wholesome is the reverse of this. Karmas other than these are called only done, as explained above. Those not yet free from desire and so on take what they have and offer it to a caitya, and this giving is called for one's own benefit only. Since there is no recipient, how is merit accomplished? A verse says:
制多捨類福，如慈等無受。
Merit of the kind of giving up is like loving-kindness and the like: there is no recipient.
論曰：福有二類，一捨、二受。捨類福者，謂由善心但捨資財施福便起。受類福者，謂所施田受用施物施福方起。於制多所奉施供具，雖無受類，有捨類福。彼既不受，福由何生？復以何因知福生者要由彼受不受不生？不受於他，無攝益故。此非定證，若福要由攝益他成，則修慈等及正見等應不生福。是故應許供養制多有多福生，如修慈等。謂如有一修慈等定，雖無受者及攝益他，而從自心生無量福。如是有德者，雖已滅過去，而追伸敬養，福由自心生。豈不唐捐此施敬業？不爾，發業心方勝故。謂如有一欲害怨家，彼命雖終猶懷怨想，發起種種惡身語業，生多非福非但起心。如是大師雖已過去，追伸敬養起身語業，方生多福非但起心。若於善田殖施業種可招愛果，若於惡田雖施但應招非愛果。此不應爾。所以者何？頌曰：
The treatise says: Merit is of two kinds, giving up and receiving. The merit of giving up means that through a wholesome mind, merely by giving up possessions the merit of giving arises. The merit of receiving means that the merit of giving arises when the field of giving makes use of the gift. In offering articles to a caitya, though there is no merit of the receiving kind, there is merit of the giving-up kind. Since the caitya does not receive, from what does merit arise? And by what reason is it known that merit arises only when received and not otherwise? Without being received by another, one does not benefit them. This is not a decisive proof, for if merit had to be accomplished through benefiting others, then cultivating loving-kindness and right view and the like would not produce merit. Therefore one should admit that offering to a caitya produces much merit, as with cultivating loving-kindness. That is, one who cultivates concentration on loving-kindness and the like, though there is no recipient and no one is benefited, produces immeasurable merit from his own mind. Likewise, for one who has virtue and has passed away in the past, if one makes offerings in reverence, merit arises from one's own mind. Is that giving and respectful action then in vain? No, because the mind that initiates the action is the superior factor. For example, if someone wishes to harm an enemy, even after the enemy's life has ended he still holds hatred and gives rise to various evil bodily and verbal acts, and produces much demerit, not merely from the mind arising. In the same way, though the Great Teacher has passed away, if one in memory makes offerings and gives rise to bodily and verbal acts of respect, much merit arises, not merely from the mind arising. One might think: If one plants the seed of giving in a good field one can obtain a lovely fruit, but if one gives in a bad field the unlovely fruit would be obtained. That is not so. Why? A verse says:
惡田有愛果，種果無倒故。
Even in a bad field there are lovely fruits, since seed and fruit are not reversed.
論曰：現見田中種果無倒，從末度迦種末度迦果生，其味極美。從賃婆種賃婆果生，其味極苦。非由田力，種果有倒。如是施主雖於惡田，而益他心殖諸施種，但招愛果不招非愛。然由田過，令所殖種或生果少或果全無。施類福業事傍論已了，今次應辯戒類福業事。頌曰：
The treatise says: We see that in the field, seed and fruit are not reversed: from a madhuka seed, the madhuka fruit grows, with an extremely sweet taste; from a nimba seed, the nimba fruit grows, with an extremely bitter taste. It is not through the power of the field that seed and fruit are reversed. In the same way, a giver, though in a bad field, who plants the seeds of giving with a mind to benefit others will bring only lovely fruits and not unlovely ones. However, through the fault of the field, the seeds planted may produce few fruits or none at all. The digression on the basis of meritorious action of the kind of giving is finished; now we shall explain the basis of meritorious action of the kind of morality. A verse says:
離犯戒及遮，名戒各有二，
Abstaining from transgressions and from the prohibited is called morality, each of two kinds;
非犯戒因壞，依治滅淨等。
not spoiled by transgression or by its causes, relying on antidote and cessation, pure, and so on.
論曰：諸不善色名為犯戒，此中性罪立犯戒名。遮謂所遮非時食等，雖非性罪而佛為護法及有情別意遮止，受戒者犯亦名犯戒，簡性罪故但立遮名。離性及遮，俱說名戒。此各有二，謂表、無表，以身語業為自性故。已略辯戒自性差別。若具四德得清淨名，與此相違名不清淨。言四德者，一者不為犯戒所壞，犯戒謂前諸不善色。二者不為彼因所壞，彼因謂貪等煩惱隨煩惱。三者依治，謂依念住等，此能對治犯戒及因故。四者依滅，謂依涅槃迴向涅槃非勝生故。等言為顯復有異說。有說：戒淨由五種因，一根本淨、二眷屬淨、三非尋害、四念攝受、五迴向寂。有餘師說：戒有四種，一怖畏戒，謂怖不活、惡名、治罰、惡趣畏故，受護屍羅。二希望戒，謂貪諸有勝位、多財、恭敬、稱譽受持淨戒。三順覺支戒，謂為求解脫及正見等受持淨戒。四清淨戒，謂無漏戒，彼能永離業惑垢故。已辯戒類，修類當辯。頌曰：
The treatise says: All unwholesome forms are called transgressions, and among these, natural offenses are called transgressions. "Prohibited" refers to what is forbidden, such as eating at the wrong time; although these are not natural offenses, the Buddha forbade them to protect the Dharma and sentient beings, with a separate intention. One who has received the precepts and violates them also commits a transgression, but to distinguish from natural offenses it is called only a prohibition. Abstaining from natural offenses and from what is prohibited are both called morality. Each is of two kinds, manifest and unmanifest, because they take bodily and verbal action as their own nature. The nature and distinctions of morality have been briefly explained. If it possesses four virtues it is called pure, and the opposite is called impure. The four virtues are: first, not being spoiled by transgression, which means the unwholesome forms mentioned above; second, not being spoiled by its causes, which are afflictions such as greed and the secondary afflictions; third, relying on antidote, which means relying on the foundations of mindfulness and so on, since these can counteract transgression and its causes; and fourth, relying on cessation, which means relying on nirvana and dedicating to nirvana and not to superior rebirth. The word "and so on" shows that there are other explanations. Some say that morality is pure through five causes: purity of root, purity of retinue, non-harmful thought, mindful embrace, and dedication to quiescence. Other masters say that there are four kinds of morality. First, morality out of fear: out of fear of not being able to live, of a bad name, of punishment, and of evil destinies, one receives and guards sila. Second, morality out of hope: out of craving for superior status in existence, great wealth, respect and praise, one receives and upholds pure morality. Third, morality in accord with the limbs of awakening: seeking liberation and right view and so on, one receives and upholds pure morality. Fourth, pure morality: this is undefiled morality, which can forever leave behind the stains of karma and affliction. Having explained the kind of morality, we shall now explain the kind of cultivation. A verse says:
等引善名修，極能燻心故。
Wholesomeness in equipoise is called cultivation, because it perfumes the mind to the utmost.
論曰：言等引善，其體是何？謂三摩地，自性俱有。脩名何義？謂燻習心，以定地善於心相續極能燻習令成德類，如花燻苣蕂。是故獨名修。前辯施福能招大富，戒修二類所感云何？頌曰：
The treatise says: Of wholesomeness in equipoise, what is its substance? It is samadhi, with the nature of what coexists with it. What does "cultivation" mean? It means perfuming and habituating the mind; wholesomeness at the stage of concentration perfumes and habituates the mental continuum to the utmost, making it into a virtuous kind, like flowers perfuming sesame. This is why it alone is called cultivation. We have explained that the merit of giving brings great wealth; what do the kinds of morality and cultivation bring about? A verse says:
戒修勝如次，感生天解脫。
Morality and cultivation are superior in order, bringing rebirth in heaven and liberation.
論曰：戒感生天，修感解脫。勝言為顯就勝為言，謂施亦能感生天果，就勝說戒。持戒亦能感離繫果，就勝說修。經說四人能生梵福：一為供養如來䭾都建窣堵波於未曾處，二為供養四方僧伽造寺施園四事供給，三佛弟子破已能和，四於有情普修慈等。如是梵福其量云何？頌曰：
The treatise says: Morality brings rebirth in heaven, and cultivation brings liberation. The word "superior" shows that this is said in terms of what is most prominent: giving can also bring the fruit of rebirth in heaven, but morality is said to do so as the most prominent; keeping the precepts can also bring the fruit of disjunction, but cultivation is said to do so as the most prominent. The sutra says there are four kinds of people who produce Brahma-merit: first, one who in order to make offerings to the relics of the Tathagata builds a stupa in a place where there was none before; second, one who builds monasteries and gives gardens and the four requisites for the Sangha of the four directions; third, one who reconciles disciples of the Buddha who have broken apart; and fourth, one who universally cultivates loving-kindness and so on toward sentient beings. What is the measure of such Brahma-merit? A verse says:
感劫生天等，為一梵福量。
The merit that brings a kalpa of rebirth in heaven and so on is one measure of Brahma-merit.
論曰：先軌範師作如是說：隨福能感一劫生天受諸快樂是一福量，由彼所感受快樂時同梵輔天一劫壽故。以於餘部有伽他言：
The treatise says: The earlier master of the rules spoke thus: The merit that can bring about rebirth in heaven for one kalpa, enjoying various pleasures, is one measure of merit, because the time of enjoying the pleasures it brings about is the same as the one-kalpa lifespan of the gods of Brahma's retinue. For in another school there is a gatha that says:
有信正見人，修十勝行者，
A person with faith and right view, who cultivates the ten superior practices,
便為生梵福，感劫天樂故。
thereby produces Brahma-merit, bringing the pleasures of heaven for a kalpa.
毘婆沙師作如是說：即於分別妙相業中，所辯福量此即同彼。等言為顯如是異說。財施已說。法施云何？頌曰：
(The treatise continues:) The Vaibhasika masters speak thus: The measure of merit explained in the discussion of the karma of the excellent marks is the same as this. The word "and so on" shows such different views. Giving of wealth has been explained. What is giving of the Dharma? A verse says:
法施謂如實，無染辯經等。
Giving of the Dharma is explaining the sutras and so on truthfully and without defilement.
論曰：若能如實為諸有情以無染心辯契經等令生正解，名為法施。故有顛倒或染汙心求利名譽恭敬辯者，是人便損自他大福。前已別釋三福業事，今釋經中順三分善。頌曰：
The treatise says: If one can truthfully, for the sake of sentient beings and with an undefiled mind, explain the sutras and so on so that they give rise to right understanding, this is called giving of the Dharma. Therefore, one who explains with a mistaken or defiled mind, seeking gain, fame or respect, damages the great merit of himself and others. The three bases of meritorious action have been explained separately; now we explain the three kinds of wholesome factors in accord with the sutras. A verse says:
順福順解脫，順決擇分三，
Those in accord with merit, with liberation, and with penetration, three kinds,