勝鬘寶窟 1.58

1.58

"World-Honoured One, from this day forth until awakening, I will not accumulate or store up wealth and property for myself": below this is the second [section], which explains that there are four precepts, namely the precepts of gathering sentient beings. Regarding these four precepts: the first precept specifically explains gathering sentient beings through material wealth; the second precept generally explains gathering sentient beings through the four means of gathering; the third precept pulls out sentient beings' suffering results in the present life; the fourth precept cuts off sentient beings' causes of suffering. The four precepts form two pairs: the first two cease the evil done for oneself, and the latter two cease the evil of abandoning others. In the first two, which cease evil done for oneself: the first explains not experiencing pleasurable results for oneself, and the next explains not practicing the causes of pleasure for oneself. In the latter two, which cease the evil of abandoning others: the first explains not abandoning beings so that they further undergo suffering results, and the latter explains not abandoning beings to practice the causes of suffering. These four exhaust the meaning of gathering sentient beings. The first text has two parts: first, explaining not accumulating or storing up wealth and property for oneself. From "Whatever is received" onwards is the second, explaining doing so to rescue sentient beings. Question: Why does a bodhisattva not store up wealth for their own person? Answer: If one stores up wealth for one's own person, only the person oneself obtains pleasure; if one stores up wealth for others, then one gives pleasure to all. Furthermore, if one stores up wealth for oneself, then not even a hair's breadth of good arises; if one stores up wealth for others, then unconditioned [merit] constantly arises. Furthermore, if one stores up wealth for one's own person, it belongs to the five houses; if one stores up wealth for others, it belongs to oneself. Furthermore, if one stores up wealth for one's own person, one does not obtain eternal wealth; if one stores up wealth for others, one naturally obtains eternal wealth. Furthermore, if one stores up wealth for oneself, it fosters stinginess and greed; if one stores up wealth for others, one has contentment and few desires. Śrīmālā undertook this single precept to cause us to emulate it, vowing that whenever anyone stores up even a hair's breadth of wealth, it does not stand between them and the Three Jewels, and has no hindrance toward the four modes of birth. Furthermore, storing up wealth for others without having to declare it pure does not commit the offense of keeping extra property. The second precept is also divided into two parts: first, explaining not practicing the four means of gathering for oneself. From "For the sake of all sentient beings" onwards is the second, practicing the four means of gathering for the sake of all sentient beings. Question: Practicing the four means of gathering is fundamentally for others; how can it be said, "not practicing the four means of gathering for oneself"? Answer: Some bodhisattvas, although they practice the four means of gathering, do so to gather good into themselves; therefore it is now explained that practicing gathering for others is to gather good and give it to others. Furthermore, when the four means of gathering gather others, it seems like coveting others so that they belong to oneself; therefore it is explained as not being for oneself. Question: Giving was already explained before; how is it different from the giving among the four means of gathering now? Answer: Above, giving was specifically explained, whereas now the four means of gathering are generally distinguished. Furthermore, above, giving was directly explained as rescuing their pressing, acute suffering; giving among the four means of gathering gathers them and causes them to abide in the principle. Therefore they differ. "With a mind free of defiled love": generally, when practicing the four means of gathering to gather sentient beings, one mostly gives rise to affectionate love; causing them to know that both the grasper and the grasped are empty, one therefore does not give rise to defiled love. "A mind without satiety": constantly practicing the four means of gathering from the present moment to the utmost limit of the future, one therefore has no satiety. "An unhindered mind": when practicing the four means of gathering, enemies and kin are equal. Furthermore, "not defiled by love" means when practicing the four means of gathering, one does not give rise to defilement toward those close to one. "Without satiety" means having no slackness toward neutral persons. "An unhindered mind" means having no barrier toward enemies and hated persons. Leaving behind these three kinds [of mind], one is therefore able to gather the four modes of birth.