瑜伽論記 20.182

20.182

四辨戒品已訖。十淨者，即第九門中，清淨戒有十。於中，初一是意樂清淨，餘九是加行清淨。本地四十二云：云何菩薩清淨戒，當知此戒略有十種。一者、初善受戒，唯為沙門三菩提故非為命故；二者、不太沈戒，於違犯時遠離微薄生悔愧故，及不應舉戒遠離非處生悔愧故；三者、離懈怠心戒，於睡眠樂倚樂臥樂不耽著故，晝夜勤修諸善品故；四者、離諸放逸所攝受戒，修習如前所說五支不放逸；五者、正願戒，遠離利養恭敬貪故，不願生天而自要期修梵行故；六者、軌則具足所攝受戒；七者、正命具足所攝受戒；八者、除於苦樂二邊戒故；九者、永出離戒，遠離一切外道見故；十者、於先所受無損失戒。於先所受無缺減故，當知初善受唯為沙門三菩提非為命者是意樂清淨，餘九是加行清淨，加行有五與九清淨相攝者，即第二不沈掉第三離懈怠是初無間缺加行；第四、遠離放逸所攝受或是第二遍修治加行；第五、正願戒是第三迴向加行；第六、軌則具足；第七、正命；第八、遠離二邊；第九、永出離，總是第四助伴加行；第十、於先所受無損無缺是第五守護加行。

Four: The analysis of the chapter on morality is concluded. 'Ten purities' refers to the ten kinds of pure morality in the ninth gate. Within them, the first is purity of intention, and the remaining nine are purities of application. Chapter 42 of the Maulī Bhūmiḥ states: 'What is the bodhisattva's pure morality? One should know that this morality is briefly of ten kinds: 1. initially receiving morality well, solely for the sake of śramaṇa samyaksambodhi and not for the sake of livelihood; 2. morality that is not too depressed, because when an offense is committed, one is far removed from triviality and gives rise to regret and shame, and morality of not being reproached inappropriately, being far removed from improper places and giving rise to regret and shame; 3. morality free from indolence, because one does not indulge in the pleasure of sleep, leaning, or lying down, and zealously cultivates all wholesome factors day and night; 4. morality embraced by freedom from negligence, cultivating freedom from negligence with the five factors as previously explained; 5. morality of correct aspiration, because one is far removed from greed for material gain and respect, and does not wish to be born in heaven, but undertakes the commitment to cultivate the brahma-faring oneself; 6. morality embraced by completeness of deportment; 7. morality embraced by completeness of correct livelihood; 8. morality of eliminating the two extremes of suffering and pleasure; 9. morality of eternal transcendence, because one is far removed from all views of non-Buddhists; 10. morality without deterioration of what was previously received, because there is no deficiency in what was previously received.' One should know that initially receiving well solely for śramaṇa samyaksambodhi and not for livelihood is purity of intention; the remaining nine are purities of application. The five kinds of application that subsume the nine purities are: the second (freedom from depression and agitation) and third (freedom from indolence) are the first, unbroken application; the fourth (embraced by freedom from negligence) is the second, thoroughly cultivated application; the fifth (morality of correct aspiration) is the third, dedication application; the sixth (completeness of deportment), seventh (correct livelihood), eighth (freedom from the two extremes), and ninth (eternal transcendence) together are the fourth, companion application; the tenth (freedom from loss and deficiency in what was previously received) is the fifth, protective application.