*Buddhapashcimavavadopadesha 1.17

1.17

論曰：此中方便遠離淨者，護根本淨戒故。如經「持淨戒者」故。云何護根本？何者是根本？護根本者，今說二種。何等為二？一者不同凡夫增過護；二者不同外道損智護。不同凡夫增過護者，有十一事：一者方便求利增過，如經「不得販」故。二者現前求利增過，如經「不得賣」故。三者交易求利增過，如經「不得貿易」故；若依世價無求利心，不犯。賣買法式，如毘尼中廣說。四者所居業處，求多安隱增過，如經「不得安置田宅」故。五者眷屬增過，如經「不得畜養人民」故。此示外眷屬非同意者。何故不但言人而復說民者，以其同在人中，於善法不了，畜生之屬故。六者難生卑下心增過，如經「不得畜奴婢」故。七者養生求利增過，如經「不得畜生」故。八者多事增過，如經「不得一切種植」故。九者積聚增過，如經「及諸財寶」故。十者不覺增過，如經「皆當遠離如避火坑」。十一者不順威儀及損眾生增過，如經「不得斬伐草木墾土掘地」故。此十一種增過事，修行菩薩宜速遠離不應親近，避大火聚相似法故，如經「皆當遠離如避火坑」故。不同外道損智護者，謂世間分別見故。此分別見有五句十種分別，如經「合和湯藥乃至皆所不應」故，遮異見故。何者是根本者，此示根本有二種：一者行法根本故；二者行處根本故。行法根本者，波羅提木叉故。行處根本者，身口意故，於身口意行處行波羅提木叉故。節身時食等，示現身口意行處波羅提木叉故。修行菩薩當知三處波羅提木叉，無復有餘解脫故。身處波羅提木叉，有五種解脫、三種障對治、二種不應作不作故。一者他求放逸障，此障對治，如經「節身」故。二者內資無厭足障，此障對治，如經「時食」故。三者共相追求障，此障對治，如經「清淨自活」故。四者自性止多事，如經「不得參豫世事」故。五者自性尊重，不作輕賤事，如經「不得通致使命」故。後二句示現不應作不作。云何五種身解脫？一者外緣身解脫；二者內緣身解脫；三者自相緣身解脫；四者眾事緣身解脫；五者遠離異方便緣身解脫。五種解脫中，初句總、餘句別應知。口處波羅提木叉者，有二種邪語不應作不作。一者依邪法語，有二種不應作：一、邪術惱眾生語；二、依邪藥作世辯不正語。如經「呪術仙藥」故。二者依邪人語，亦二種不應作：一者與族姓同好，多作鄙囈語；二者親近族姓，多作我慢語。如經「結好貴人親厚媟慢皆不應作」故。意處波羅提木叉者，有六句說三種障，對治三種不應作不作：一者多見他過障，犯自淨心故，此對治，如經「當自端心」故；二者邪思惟障，不能自度下地故，此對治，如經「正念求度」故；三者於受用眾具中無限無厭足障，此對治，第五句，於四供養知量知足故。此供養有二種：一者於身分中供養，謂飲食衣服臥具湯藥供養身分故；二者於心分中供養，謂不共心供養、無厭足心供養、二事相違心供養、等分心供養。此四種心供養，癡亂眾生常受用故、不知節量故；若入三昧分者知量故、若入道分者知足故。三種不應作不作者，一、不污淨戒，不受持心垢故，如經「不得包藏瑕疵」故；二者遠離無緣顯己勝行，令他不正解故，如經「顯異惑眾」故；三者遠離貪覆心，貯積眾具故，如經「趣得供事不應稸積」故。已說從根本戒，次說根本戒與從戒俱解脫，能生諸功德故。

The Treatise says: Here, the "purity of expelling through skillful means" means guarding the root pure precepts, as the sūtra says: "Those who keep the pure precepts." How does one guard the root? What is the root? Regarding "guarding the root," two types are now explained. What are the two? First, guarding so as not to be like ordinary beings who increase faults; second, guarding so as not to be like tīrthikas who impair wisdom. Regarding guarding so as not to be like ordinary beings who increase faults, there are eleven matters: First, increasing faults by seeking gain through expedients, as the sūtra says: "Must not engage in peddling." Second, increasing faults by seeking gain in the present, as the sūtra says: "[nor] trading." Third, increasing faults by seeking gain through barter, as the sūtra says: "[nor] commerce." If one adheres to the worldly price without the intention of seeking gain, there is no transgression. The rules of buying and selling are as broadly explained in the Vinaya. Fourth, increasing faults by seeking extensive security in one's dwelling and workplace, as the sūtra says: "Must not acquire land or dwellings." Fifth, increasing faults through dependents, as the sūtra says: "Must not keep servants and subjects." This indicates external dependents who are not of like mind. Why does it not merely say "persons" but also says "subjects"? Because although they are alike among humans, they do not understand good dharmas, and belong to the category of domestic animals. Sixth, increasing faults through difficulty in generating a humble mind, as the sūtra says: "Must not keep male or female slaves." Seventh, increasing faults through seeking profit by breeding domestic animals, as the sūtra says: "[nor] domestic beasts." Eighth, increasing faults through busying oneself with many affairs, as the sūtra says: "Must not engage in any planting." Ninth, increasing faults through accumulation, as the sūtra says: "Or any wealth and treasures." Tenth, increasing faults through lack of awareness, as the sūtra says: "All should be avoided as one avoids a pit of fire." Eleventh, increasing faults through failing to conform to deportment and harming sentient beings, as the sūtra says: "Must not cut down grass and trees, plow fields, or dig the earth." Practicing bodhisattvas should swiftly keep far away from these eleven kinds of matters that increase faults and should not draw near to them, because of the resemblance to avoiding a great mass of fire, as the sūtra says: "All should be avoided as one avoids a pit of fire." Guarding so as not to be like tīrthikas who impair wisdom refers to worldly conceptual views. These conceptual views have five clauses and ten kinds of conceptual differentiation, as the sūtra says: "Compounding decoctions and medicines, up to … are all impermissible," to ward off false views. Regarding "what is the root": this indicates that the root is of two kinds: first, the root that is the practice of Dharma; second, the root that is the locus of practice. The root that is the practice of Dharma is the prātimokṣa. The root that is the locus of practice is body, speech, and mind, because one practices the prātimokṣa at the locus of practice of body, speech, and mind. "Restraining the body, eating at the proper time," and so forth indicate the prātimokṣa in the locus of practice of body, speech, and mind. The practicing bodhisattva should know the prātimokṣa of the three loci, because there is no other liberation beyond them. The prātimokṣa in the locus of the body has five kinds of liberation, the antidotes to three kinds of hindrances, and two kinds of refraining from doing what should not be done. First is the hindrance of seeking heedlessly from others; the antidote to this hindrance is as the sūtra says: "Restraining the body." Second is the hindrance of an insatiable desire for internal sustenance; the antidote to this hindrance is as the sūtra says: "Eating at the proper time." Third is the hindrance of mutual pursuit; the antidote to this hindrance is as the sūtra says: "Purifying one's livelihood." Fourth is by nature putting an end to many affairs, as the sūtra says: "Must not take part in worldly affairs." Fifth is by nature self-respecting, not performing lowly matters, as the sūtra says: "[nor] dispatching messengers." The last two clauses indicate refraining from doing what should not be done. What are the five kinds of bodily liberation? First, bodily liberation regarding external conditions; second, bodily liberation regarding internal conditions; third, bodily liberation regarding individual characteristic conditions; fourth, bodily liberation regarding multifaceted activities; fifth, bodily liberation regarding keeping far away from wrong expedients. Among the five kinds of liberation, one should know that the first clause is general and the remaining clauses are specific. As for the prātimokṣa in the locus of speech, there are two kinds of wrong speech that should not be engaged in and are refrained from. First, speech relying on false dharmas has two things that should not be done: 1. speech using evil arts to distress sentient beings; 2. speech using improper worldly eloquence based on false medicines, as the sūtra says: "Spells, arts, and potions of immortality." Second, speech relying on evil people also has two things that should not be done: 1. making common cause with noble clans, uttering much vulgar nonsense; 2. being intimate with noble clans, uttering much arrogant speech, as the sūtra says: "Forming friendships with noble persons, undue intimacy, or frivolous disrespect are all impermissible." As for the prātimokṣa in the locus of the mind, six clauses explain three kinds of hindrances, which are the antidotes to three kinds of [actions] that should not be done and are refrained from: First, the hindrance of frequently seeing the faults of others, which violates one's own pure mind; its antidote is as the sūtra says: "One should regulate one's mind." Second, the hindrance of incorrect thinking, by which one cannot deliver oneself from the lower planes; its antidote is as the sūtra says: "With right mindfulness seek deliverance." Third, the hindrance of having no measure and being insatiable regarding the requisites of enjoyment; its antidote is the fifth clause: knowing measure and being satisfied with the four requisites. These requisites are of two kinds: first, requisites regarding the physical body, meaning offering to the body food, drink, clothing, bedding, and medicine; second, requisites regarding the mental part, meaning requisites given with a selfish mind, requisites given with an insatiable mind, requisites given with a contradictory mind, and requisites given with an equanimous mind. Sentient beings who are confused and disturbed constantly consume these four kinds of mental requisites, not knowing moderation. If one has entered the stage of samādhi, one knows measure; if one has entered the stage of the Path, one is satisfied. As for the three things that should not be done and are refrained from: 1. not defiling the pure precepts, not holding mental impurities, as the sūtra says: "Must not conceal blemishes." 2. keeping far away from unprovoked displays of one's own superior practice to cause others to form incorrect understanding, as the sūtra says: "Displaying wonders to bewilder the multitude." 3. keeping far away from a mind clouded by greed that hoards requisites, as the sūtra says: "Accepting provisions only as they suffice, one should not accumulate them." Having explained the root-concordant precepts, next is explained the simultaneous liberation through both the root precepts and the concordant precepts, because they are able to generate all merits.