釋摩訶衍論 8.13

8.13

已說修行施門，次說修行戒門。就此門中即有四門。云何為四？一者建立戒相標宗門、二者成就戒品勝處門、三者具足戒行不輕門、四者守護不令誹謗門，是名為四。言建立戒相標宗門者，所謂建立十種清淨，防轉戒故。如本云何修行戒門？所謂不殺、不盜、不婬、不兩舌、不惡口、不妄言、不綺語，遠離貪嫉、欺詐、諂曲、瞋恚、邪見故。言成就戒品勝處門者，所謂若為具足戒品，常當遠離散亂雜處，常當親近寂靜勝處，安住其中不捨離故。如本若出家者為折伏煩惱故，亦應遠離憒閙，常處寂靜故。言具足戒行不輕門者，所謂修行種種妙行起深信心，不得輕賤如來所制師母戒故。如本修習少欲知足頭陀等行，乃至小罪心生怖畏慚愧改悔，不得輕於如來所制禁戒故。言守護不令誹謗門者，所謂護持佛眼睛戒終不破失，具足自利，種種放逸譏嫌眾生不令發起妄想過罪，具足利他圓滿莊嚴大覺海故。如本當護譏嫌，不令眾生妄起過罪故故。

Having explained the approach of practicing giving, next we explain the approach of practicing morality. Within this approach there are four approaches. What are the four? First, the approach of establishing the marks of the precepts to indicate the principle; second, the approach of accomplishing the superior place for the category of precepts; third, the approach of possessing moral conduct without slighting [the rules]; fourth, the approach of guarding [the precepts] to prevent slander. These are called the four. As for the approach of establishing the marks of the precepts to indicate the principle, it establishes the ten purities to prevent transgression of the precepts, as the root text states: 'How is the approach of morality practiced? That is, not killing, not stealing, not engaging in sexual misconduct, not using duplicitous speech, not using harsh speech, not speaking falsely, and not using frivolous speech, and being far removed from greed and jealousy, deceit and fraud, flattery and crookedness, anger and malice, and wrong views.' As for the approach of accomplishing the superior place for the category of precepts, it means that if one is to be complete in the category of precepts, one must always stay away from scattered and mixed places, always draw near to quiet and superior places, and abide peacefully in them without leaving them, as the root text states: 'If one is a renunciant, in order to subdue afflictions one should also stay far away from bustle and clamor, always dwelling in quietude.' As for the approach of possessing moral conduct without slighting [the rules], it means practicing various wonderful conducts and giving rise to deep faith, without being allowed to look down upon the mother-and-teacher precepts established by the Tathāgata, as the root text states: 'cultivating practices such as few desires, contentment, and dhūta austerities, even regarding minor offenses with fear in mind, repenting with shame and remorse, and not holding lightly the prohibitive precepts established by the Tathāgata.' As for the approach of guarding [the precepts] to prevent slander, it means guarding and upholding the precepts as the Buddha's own eyes so that they are never broken or lost, perfecting self-benefit, and not allowing various heedless and criticizing sentient beings to give rise to mistaken faults, thereby perfecting the benefit of others and fully adorning the great ocean of awakening, as the root text states: 'One should guard against criticism and suspicion, preventing sentient beings from falsely giving rise to faults.'