---
title: "大乘法苑義林章 · 10 問答分別"
description: "窥基，唐代高僧，唯识宗实际创始人玄奘的嫡传弟子，撰写了《大乘法苑义林章》。此书创作于佛教鼎盛的唐朝，是唯识宗的重要论著。全书系统阐述唯识教义，分章辨析法相、唯识、三性等核心义理，组织严密，义理精深。它被誉为大乘佛教的教理百科全书，是研究唯识学不可或缺的权威典籍，对汉传佛教思想发展影响深远。"
url: "https://rushiwowen.co/en/r/cmcz6dovw005tl104bnem6wjy"
---

第十問答分別者。問定．道二戒隨心法。能感異熟不。若能感者。此是現行。如何能招異熟耶。若取種子者。即非隨心戒故。解云。能招異熟果。現行不能招。種子能感。以是定道家類。亦名隨心轉也。問仙人意嫌無表生不。若生者元無身語。如何言生。若不生者豈有無表不依表生耶。解云有二。一云當時亦有表業。于時動脣口故。鬼神等知仙人之意。天雨石也。二云不爾。且如五逆業中破僧為重。五見之中邪見為重。三罰業中意業為重也。若如前說即是身業為重也。但由仙人福德力故。令諸鬼等折其讎也。若如此者元無身語色。何得發無表耶。解云。亦有所發色。雨石等天色也。問何故苾芻戒前。但立勤策一。尼戒前即正學．及勤策女二耶。答由彼女人多有煩惱。受勤策戒已更受正學。二年陶練身心。於中住持受樂。然後可受五百戒。問何故勤策戒中離說。及不捉金銀生像。近住等戒何不亦然耶。答出家之人於二種處極非淨妙。一者墮貪欲樂。好戲嚴身。二者多畜財寶。為斷初非淨妙故。受遠離歌舞伎樂及非時食。為斷第二非淨妙故。受遠離執受金銀。由彼金銀諸寶中最勝根本故。問何故勤策戒中。歌舞作倡．香．油塗身開為二。近住戒中合為一耶。答於在家者非為過重。於出家者極生譏毀。為息譏嫌故分二也。問通受菩薩戒。攝一切戒盡。其定道戒亦在其中。菩薩若起貪心。如何得名隨心轉戒耶。答以身中有種子故。又當可成故。亦得言通受名隨心轉戒也。問且如因中破戒。後時更能感異熟果不耶。若言能感。戒已破訖。如何能感。若不感者。如何得言由持戒故能生天耶。答亦言犯戒者。不損種之體。但損功能。更不倍倍而增有防非力。故名犯也。非無舊時種子功能在故。能感異熟也。問意中既有善惡律儀。為並發無表不耶。答有二解。一云善中有無表。以菩薩發心極弘廣故。惡即不能。二云惡亦有無表。且如仙人意嫌殺三國眾生。最為重故也。問既言依身之表名身表者。且如化人發身表業時。既無實身。如何得名身表業耶。答表現是假身。於理何妨。問定共戒等既是現行。剎那即滅。為能感不。若不能感。如何得言有漏定共戒能感異熟。答取種子能感也。若爾如何名隨心戒。答是彼種類故也。問菩薩地云。七眾所受為菩薩律儀。出家之戒。何故菩薩二形生及捨眾同分時。猶即不捨同聲聞耶。答菩薩受戒其心寬漫。增上猛利。故二形生．及命終時必定不捨。以能隨類而化生故。若別受者即捨也。通受之者其義不然。問仙人意嫌但是意業。何故有處說。言仙人動脣口身。此乃名身語表耶。答此是小乘之義。非大乘也。大乘但由心故。令鬼等雨石。此無表色亦可得言不從表生也。問然十業道體即是思。約彼所發所防。即假名色。大乘既無身語。但是一思所發所防。唯全是意。如何得言。約彼空中雨石。而名無表色也。約三界九地六趣四洲。而差別者。表中意表通三界。身語通色界。若約定所生色及廣慧聲聞身語表色。亦通無色。若據業果及唯凡夫。如前分別。無表如前准知。九地分別者。意表通九地。語表唯初禪。身表通五地。若約佛及菩薩。身語二表俱通五地。定．道俱通三界九地思。言六趣者。別解脫唯人趣。菩薩戒通六趣。五八戒雖得通。而不成戒性。定．道唯人天二趣。有餘暇故。表無表准知之。四洲別脫。五八在三天下。菩薩通四洲表無表准知。定．道亦在三天下。問定及無漏性能遮惡。如何不取定及無漏慧。為表無表體耶。答若得定及無漏心。俱有相應思。二俱除惡。以思是業體故。但依思者乎。問如諸如來先因位中已具別脫。如何成佛已言自然得戒。答有二釋。一云依隨轉門化相而說。理實如來別脫過去久遠已成。二云得勝捨劣。所成勝戒不從師等。說自然得。亦不違理。問如加行善心受得戒。後斷善根。何時捨耶。答一解云。與加行善同時而捨。得捨相翻不違理故。二云雖由邪見斷加行善。爾時但令戒漸微羸。由未名捨。與生得善同時而捨。隨善根盡方名捨故。前解應勝。

> \*\*Tenth Set of Questions and Answers\*\* \*\*Question:\*\* Do the meditative and path-based precepts (which follow the mind) produce karmic retribution? If so, since they are active states, how can they produce results? But if it is the seeds, then they are not precepts that follow the mind. \*\*Answer:\*\* They can produce karmic results. It is the seeds, not the active states, that do so. Because these precepts are of the same category as meditative and path-based states, they are also called "mind-following." \*\*Question:\*\* When a sage feels hatred, does a "non-manifest" (avijñapti) precept arise? If it does, there is no physical or verbal action—how can it arise? If it doesn't, can there be a non-manifest precept that doesn't depend on a manifest action? \*\*Answer:\*\* There are two explanations. First: At that time, there actually is a manifest action, because he moves his lips and mouth. Thus, spirits know the sage's intention, and it rains stones. Second: Not so. Among the five heinous acts, causing a schism in the Sangha is the heaviest. Among the five wrong views, wrong views are the heaviest. Among the three types of karma, mental karma is the heaviest. If we follow the first view, then physical karma would be the heaviest. In this case, it is the power of the sage's merit that makes spirits act against his enemies. So, if there was originally no physical or verbal form, how can a non-manifest precept arise? Answer: There is indeed a color-form that arises—the color of the rain of stones, etc. \*\*Question:\*\* Why is there only one stage (śrāmaṇera) before a monk's precepts, but for nuns there are two: the "trainee" (śikṣamānā) and the female novice (śrāmaṇerikā)? \*\*Answer:\*\* Because women have many afflictions. They first receive the novice precepts, then undergo two years of training. During this time, they discipline their body and mind, practice stability, and only then can they receive the full five hundred precepts for nuns. \*\*Question:\*\* Why are "not handling gold and silver" and related rules stated separately for novices, but not for the upavāsa (one-day precepts)? \*\*Answer:\*\* For renunciants, two things are extremely impure. First, indulging in sensual pleasures, entertainment, and adornment. Second, hoarding wealth. To cut off the first, they avoid dance, music, and eating at the wrong time. To cut off the second, they avoid handling gold and silver, because these are the most fundamental of all precious things. \*\*Question:\*\* Why is dancing/music separate from perfumes/oils for novices, but combined in the upavāsa precepts? \*\*Answer:\*\* For laypeople, these are not serious faults. But for renunciants, they bring severe criticism. They are separated to avoid censure. \*\*Question:\*\* The universally received Bodhisattva precepts include all precepts. The meditative and path-based precepts are included. If a Bodhisattva gives rise to greed, how can they be called "mind-following" precepts? \*\*Answer:\*\* Because the seeds are present in their mind-stream. Also, because they \*can\* be accomplished again. So it is acceptable to say they are universally received as "mind-following" precepts. \*\*Question:\*\* If someone breaks their precepts, can they still experience karmic results later? If yes, since the precepts are broken, how can they cause a result? If not, how can it be said that keeping precepts leads to heavenly rebirth? \*\*Answer:\*\* Even "breaking" a precept does not destroy the substance of the seed. It only damages its function—it no longer increases and strengthens its power to prevent wrongdoing. Hence we call it "broken." But the old seed's capacity still exists, so it can still produce karmic results. \*\*Question:\*\* Since there are both good and evil restraints in the mind, do they both produce non-manifest precepts? \*\*Answer:\*\* Two explanations. First: Good restraints produce non-manifest precepts, because a Bodhisattva's resolve is extremely vast and strong. Evil ones cannot. Second: Evil ones also produce non-manifest precepts. For example, a sage, through hatred, can kill all beings in three countries—this is extremely heavy. \*\*Question:\*\* If physical action is said to be based on the body, what about an illusory body that performs actions? It has no real body—how can it be called physical action? \*\*Answer:\*\* The expressed action is based on an illusory body. That doesn't pose a problem. \*\*Question:\*\* Since meditative and path-based restraints are momentary active states, can they cause karmic results? If not, how can it be said that conditioned meditative restraints produce karmic results? \*\*Answer:\*\* It is the \*seeds\* that produce the results. If so, why are they called "mind-following"? Answer: Because they belong to the same category. \*\*Question:\*\* The Bodhisattva stages say the precepts of the seven assemblies constitute the Bodhisattva Vinaya. For renunciants, why is it that when a hermaphrodite appears or when one passes away and changes groups, the Bodhisattva precepts are not lost, unlike the Śrāvaka precepts? \*\*Answer:\*\* A Bodhisattva's mind is broad and powerful, with intense resolve. Therefore, when a hermaphrodite appears or at death, it is \*not\* necessarily abandoned, because they can take forms to teach beings. But if they receive the precepts separately (as a specific individual), they are lost. The universal reception does not work that way. \*\*Question:\*\* A sage's hatred is only mental action. Why is it said in some texts that the sage moves his lips—making it physical/verbal action? \*\*Answer:\*\* This is the Small Vehicle's view, not the Great Vehicle's. In the Mahāyāna, it is only through mind that spirits cause stones to rain. So this non-manifest form can arise \*without\* depending on a manifest action. \*\*Question:\*\* The ten paths of action are essentially volition (cetanā). What they enact and prevent is conventionally labeled "form." Since the Mahāyāna has no real body or speech—it is just one volition that enacts and prevents—everything is mind. How can we speak of "non-manifest form" regarding raining stones in the sky? For distinctions by realms, nine stages, six realms, and four continents—the manifest mind-action pervades the three realms. Body and speech manifest forms pervade the Form Realm. For the form born of meditative states and the wisdom of disciples, manifest body and speech forms also exist in the Formless Realm. Distinctions based on karmic results and ordinary beings follow the previous analysis. Non-manifest forms follow accordingly. For the nine stages, mind-forms pervade all nine. Speech-forms exist only in the first dhyāna. Body-forms pervade five stages. For Buddhas and Bodhisattvas, both body and speech forms pervade five stages. Meditative and path-based forms pervade the thoughts of all three realms. \*\*Question:\*\* For the six realms, individual liberation precepts exist only among humans. Bodhisattva precepts pervade all six. The five precepts and eight precepts are possible in other realms but do not constitute the full nature of precepts. Meditative and path-based precepts exist only in the human and heavenly realms, because they have leisure. Manifest and non-manifest forms follow this. For the four continents, individual liberation precepts (five and eight) exist in three continents. Bodhisattva precepts pervade all four. Meditative and path-based precepts also exist in three continents. \*\*Question:\*\* Meditative states and supramundane states can remove evil. Why not take meditative or supramundane wisdom as the essence of manifest and non-manifest precepts? \*\*Answer:\*\* When one attains meditative or supramundane states, there is a corresponding volition. Both remove evil. Since volition is the essence of action, they are established on volition alone. \*\*Question:\*\* All Tathāgatas already possessed individual liberation precepts in their former cause-stages. Why is it said that upon becoming Buddha they naturally obtain precepts? \*\*Answer:\*\* Two explanations: First, this is said for the sake of conversion, following conventional truth. In reality, the Tathāgata's individual liberation precepts were accomplished long ago in the past. Second, they attain a superior state and lose the inferior one. The superior precepts they attain come without a teacher—thus they say "naturally obtained." This doesn't contradict logic. \*\*Question:\*\* When one receives precepts with a preparatory good mind, and later cuts off the roots of goodness, when are the precepts lost? \*\*Answer:\*\* One explanation: They are lost simultaneously with the preparatory good mind. The concepts of obtaining and losing parallel each other—this is not unreasonable. Second: Although wrong views cut off preparatory goodness, they only make the precepts gradually weaken. They are not considered lost yet. They are lost simultaneously with the birth-acquired good root. Only when the roots of goodness are exhausted are they considered lost. The first explanation seems better.

## 大乘法苑義林章卷第三

> Chapter 3: The Garden of the Mahayana Dharma's Meaning

寬文十二年壬子十月日

> In the twelfth year of Kanbun, on a day in the tenth month of the year of the Water Rat.

令修補了　　　　　　　　　清兼法印

> Here is the translation: Repair of the Prayer Seal of Purity