勝鬘寶窟 2.22

2.22

「守護六根」下，第二戒度。亦三：一標機緣、二辨菩薩持戒、三結行成名波羅蜜。「應以戒成就」者，標機緣也。問：是何等緣？答：亦有多種。自有破戒之緣，令其改悔持戒；自有本未有戒，令其受戒；自有見持戒而起愛敬之心，自有見持戒而得悟道。問：何故一一度中出多緣耶？答：若如《大品》，一一度中凡有四句：一自行六度、二教他行、三歎行法、四美行人，則六度各對六緣。今此文中，藥別病通，以明六行，故是藥別；所對之緣不別標之，知病通也。「以守護六根」下，第二明菩薩持戒。就文為二：一明菩薩自持戒。第二明菩薩持戒，令物得益。「守護六根」者，六根如門能通，六塵惡賊損壞戒善，故須防護。防護之法，唯念與慧，念心守境、慧巧分別知其損益。「淨身口意業」者，菩薩持戒有始有終，守護六根是其始也，淨身口意戒行成就。成就之中，淨身口意是正戒離性罪也。「乃至正四威儀」，謂離遮罪。「乃至」還是窮到之辭。性罪易離、遮罪難防，從易至難，亦是從重至輕，故云乃至正四威儀。「將護彼意」者，上來第一明菩薩持戒，今第二明使他行戒，具以如上說。

From "guarding the six sense-faculties" below, the second is the pāramitā of discipline (śīlapāramitā). It also has three parts: first, indicating receptive capacities; second, distinguishing the bodhisattva's maintenance of discipline; third, concluding that the practice is perfected and named a pāramitā. "Should be matured through discipline": this indicates the receptive capacity. Question: What kind of capacity is this? Answer: There are also many kinds. There are capacities characterized by breaking discipline, causing them to repent and maintain discipline; there are those who originally had no discipline, causing them to receive the precepts; there are those who see the maintenance of discipline and give rise to love and reverence; and there are those who see the maintenance of discipline and attain awakening to the path. Question: Why are multiple capacities presented in each and every pāramitā? Answer: If as in the Pañcaviṃśatisāhasrikā, within each and every pāramitā there are four clauses: first, practicing the six pāramitās oneself; second, teaching others to practice; third, praising the practice of the teaching; fourth, praising the practitioner; then the six pāramitās correspond to six respective capacities. Now in this text, the medicines are distinct while the diseases are general: since it clarifies six practices, the medicines are distinct; but the capacities to which they correspond are not separately indicated, showing that the diseases are general. From "by guarding the six sense-faculties" below, the second part clarifies the bodhisattva's maintenance of discipline. In the text there are two parts: first, clarifying the bodhisattva's own maintenance of discipline; second, clarifying that the bodhisattva maintains discipline to cause beings to gain benefit. "Guarding the six sense-faculties": the six sense-faculties are like gates that allow passage, through which the evil thieves of the six sense-objects ruin moral goodness; therefore, they must be guarded and protected. The method of guarding and protecting consists solely of mindfulness and wisdom: the mindful mind guards the object, and wisdom skillfully discriminates to know harm and benefit. "Purifying the karma of body, speech, and mind": the bodhisattva's maintenance of discipline has a beginning and an end; guarding the six sense-faculties is its beginning, and purifying the body, speech, and mind is the perfection of the practice of discipline. Within perfection, purifying body, speech, and mind is fundamental discipline, abandoning natural offenses (prakṛtivadya). "Even to the point of rectifying the four postures": this refers to abandoning prohibitive offenses (pratikṣepaṇavadya). "Even to the point of" is likewise an expression denoting reaching the utmost limit. Natural offenses are easy to abandon, while prohibitive offenses are difficult to guard against; moving from the easy to the difficult, and also from the heavy to the light, it therefore says "even to the point of rectifying the four postures." "Protecting their intentions": the preceding first part clarified the bodhisattva's maintenance of discipline; now the second part clarifies causing others to practice discipline, fully explained as above.