瑜伽論記 10.296

10.296

前中，初一空度日夜不供養三寶，制多者，此云靈廟。言若不恭敬等者，測云：決擇說：言菩薩於攝善法戒勤修習時略於六心應善觀察，一輕蔑心，二懈怠俱行心，三有覆弊心，四勤勞倦心，五病隨行心，六障隨行心，廣說乃至如是六心前三生起而忍受者一向有罪，病隨行心進後忍受一向無罪，餘之二心若生起已而忍受者或是有罪或是無罪，又於作有情利益或中勤修習時當觀察六處攝行，所謂自他財衰財盛法盛，此中菩薩作自法衰令他財盛此不應為，如令財盛法盛亦爾，作自財衰令他財盛不引法衰此則應為，若引法衰此不應為，如令財盛法盛亦爾，又作自法盛令他財盛此則應為，如令財盛法盛亦爾，廣說如彼，今此中云不恭敬當彼輕蔑心，嬾惰懈怠者即俱行心，誤失念而犯者即是障隨行心，喜樂談論等分或可六心所不攝無違犯，謂心狂亂者即當病隨行心，自不犯不受明初地已上不犯，如已得四不壞淨苾芻。

In the first part, the first one is spending days and nights in vain without making offerings to the Three Jewels. A caitya is translated here as a 'sacred shrine'. Regarding the phrase 'if without respect, etc.', Ce says: The Viniścaya states: When a bodhisattva diligently cultivates the morality of collecting wholesome dharmas, he should, in brief, carefully observe six mental states: 1. a contemptuous mind, 2. a mind accompanied by indolence, 3. an obscured mind, 4. a fatigued and weary mind, 5. a mind accompanied by illness, 6. a mind accompanied by hindrances. It extensively explains up to: regarding these six mental states, if the first three arise and one tolerates them, it is invariably an offense; if the mind accompanied by illness proceeds to subsequent toleration, it is invariably not an offense; regarding the remaining two mental states, if after they arise one tolerates them, it may be an offense or may not be an offense. Furthermore, when diligently cultivating the benefit of sentient beings, one should observe the six points of gathering practices, namely: decline of wealth, increase of wealth, and increase of Dharma for oneself and others. Herein, if a bodhisattva brings about the decline of his own Dharma to cause the increase of another's wealth, this should not be done; as with causing the increase of wealth, so too with the increase of Dharma. If he brings about the decline of his own wealth to cause the increase of another's wealth without inducing the decline of Dharma, this should indeed be done; if it induces the decline of Dharma, this should not be done; as with causing the increase of wealth, so too with the increase of Dharma. Furthermore, if he brings about the increase of his own Dharma to cause the increase of another's wealth, this should indeed be done; as with causing the increase of wealth, so too with the increase of Dharma. It is extensively explained as there. Now, herein 'without respect' corresponds to that contemptuous mind; 'sluggishness and indolence' corresponds to the mind accompanied [by indolence]; 'transgressing through lapse of mindfulness' is the mind accompanied by hindrances; 'delighting in conversation, etc.' is equal, or perhaps it is not included in the six mental states and constitutes no transgression; 'having a disturbed mind' corresponds to the mind accompanied by illness; 'oneself not committing an offense and not receiving' clarifies that from the first bhūmi upward there is no offense, like a bhikṣu who has already attained the four kinds of indestructible purity.