菩薩戒本疏 2.51

2.51

The six precepts below gather the wholesome deeds that benefit others. The Treatise says regarding the gathering of wholesome qualities: 'Regarding all śikṣāpadas, samyak-smṛti, saṃprajanya, right practice, and right guarding.' Among the six precepts, the first two precepts distinguish saṃprajanya and guarding regarding others' śikṣāpadas; the latter four precepts distinguish right practice and guarding regarding one's own śikṣāpadas; smṛti, then, pervades them all. Among saṃprajanya and guarding regarding others' śikṣāpadas, the first is not teaching perversely: if one teaches perversely, it causes people to lose the right path; hence it is prohibited. The Great and Lesser [Vehicles] do not share it, because what they study is different; the seven assemblies share the prohibition. In the text, from 'their own Buddhist disciples' to 'all kalyāṇamitras': cites the persons to be taught. In 'should teach each one to receive and uphold the Mahāyāna sūtras and vinaya': teaching them to receive and uphold the sentences and phrases that express [the teaching]. 'Teach them to understand the meanings and principles': teaching them to understand the meanings and principles that are expressed. 'Cause them to arouse the bodhicitta': having understood the text and meaning, one should cause them to arouse the mind, seeking understanding so as to engage in practice. The origin of practice is arousing the bodhicitta; therefore, having attained understanding, one should next teach them to arouse the mind. Here one should first briefly distinguish the method and model for arousing the mind. The Sūtra on Arousing the Bodhicitta says: 'How does a bodhisattva arouse the bodhicitta? Through what causes and conditions do they cultivate and gather bodhi? If a bodhisattva approaches kalyāṇamitras, makes offerings to all Buddhas, cultivates and gathers wholesome roots, aspires to seek the supreme Dharma, is constantly gentle in mind, is able to endure when encountering suffering, is pure and profound in loving-kindness and compassion, is equal in profound mind, has faith and joy in the Mahāyāna, and seeks the wisdom of the Buddha—if one is able to possess these ten dharmas, one can then arouse the anuttarasamyaksaṃbodhicitta. Furthermore, there are four conditions for arousing the mind and cultivating and gathering unsurpassed bodhi. What are the four? First, contemplating the Buddhas and arousing the bodhicitta; second, observing the faults and afflictions of the body and arousing the bodhicitta; third, having compassion for sentient beings and arousing the bodhicitta; fourth, seeking the most supreme fruit and arousing the bodhicitta. Contemplating the Buddhas and arousing the bodhicitta: contemplating that the Buddhas of the ten directions and three periods of time, when first arousing the initial mind, possessed the nature of defilement just as I do now, yet ultimately accomplished right awakening and became unsurpassed honored ones. Due to this condition, one arouses the bodhicitta. Furthermore, contemplating that the Buddhas of the three periods of time aroused great vigor and each was able to attain unsurpassed bodhi: if this bodhi is an attainable dharma, I also should attain it. Because of this matter, one arouses the bodhicitta. Furthermore, contemplating that the Buddhas of the three periods of time aroused great luminous wisdom, established the supreme mind in the valley of ignorance, accumulated austerities, and were all able to transcend and escape the three realms on their own: I also likewise shall deliver myself. Because of this matter, one arouses the bodhicitta. Furthermore, contemplating: all Buddhas are heroes among humans and have all crossed over the great ocean of birth, death, and defilements; I am also a person of valor and should also be able to cross over. Because of this matter, one arouses the bodhicitta. Furthermore, contemplating: all Buddhas aroused great diligence, giving up their bodies, lives, and wealth to seek all-knowledge; I now should also follow and learn from all Buddhas. Because of this matter, one arouses the bodhicitta.' The remaining three causes and conditions are explained at length as in that text. In order to know the brief characteristics, we temporarily recount one passage; the remaining extensive meanings are fully discussed in various teachings; if one wishes to arouse the mind, one should follow and investigate them. 'Arousing the ten minds': The Benye jing says: 'From the initial ordinary stage of lack of knowledge, encountering the teaching of the Buddhas and bodhisattvas, giving rise to a single thought of faith, one immediately arouses the bodhicitta. This person at that time is before the abodes, named a bodhisattva of faith and conception, also named a nominal bodhisattva, also named a bodhisattva of name only. They briefly practice the ten minds, namely: the mind of faith, the mind of vigor, the mind of mindfulness, the mind of wisdom, the mind of concentration, the mind of precepts, the mind of dedication, the mind of protecting the Dharma, the mind of renunciation, and the mind of vows.' These ten minds are the essential practices cultivated by a bodhisattva who has aroused the mind; therefore, one must teach them to give rise to them. 'Adamantine mind': the ten minds aroused are firm and difficult to destroy; hence they are named the adamantine mind. 'To understand each in its order, method, and application': having aroused the mind, teaching them to understand the order and application of earlier and later in cultivation. From 'but rather the bodhisattva' downward: contravening this constitutes an offense; speaking contrary to capacity and in an inverted manner, hence it says 'perversely teaches.'