大乘起信論裂網疏 6.16

6.16

在家戒品，十善收盡。離殺生，則慈護有情，蜎飛無損；離偷盜，則一針一草不與不取；離邪婬，則於己妻妾作知足想；離妄言，則所言誠實，一切不欺；離兩舌，則隱惡揚善，不傳彼此；離惡口，則永無粗獷，令他喜樂；離綺語，則言皆有義，不生放逸；離慳貪，則常思惠捨，無所希求；離瞋嫉，則不為損惱，隨喜他榮；離諂誑邪見，則忠良正直，深信因果。是以惡無不止，善無不行，生無不攝，即為三聚淨戒也。出家戒品，即是沙彌十戒、比丘二百五十戒等，並入大乘菩薩戒攝。若不護持佛所制戒，既非白衣，又非沙門，無所目也；既非小乘，又非大乘，無所歸也。常依寂靜者，謂住阿蘭若處也。止足頭陀等行者，頭陀，亦云杜多，此翻抖擻，有十二知足勝行：一者住阿蘭若處；二者常行乞食；三者次第乞食；四者受一食法；五者節量食；六者中後不飲果漿蜜漿等；七者著糞掃衣；八者但三衣；九者塚間住；十者樹下止；十一者露地坐；十二者但坐不臥。此十二行名為端嚴微妙之行。西土初祖摩訶迦葉終身行此勝行，佛於天人大眾之中讚云：「正法久住，全賴此人。」所以分半座而令坐，付法眼以傳心也。乃至小罪，心生大怖者，譬如渡海浮囊，設損一微塵許，亦有沈溺之患，故須慚愧責，補過遷善也。慚則尊重己靈，本與如來無二無別，如何肯使放逸為非？愧則念我瑕疵，佛菩薩等悉如悉見，如何覆藏而不改革？是以自悔自責，止惡行善，能令眾生不生譏嫌，即便使其捨惡修善。故知十戒及具戒等，一一皆是三聚淨戒，一一皆是摩訶衍也。

The classes of precepts for laypeople are fully subsumed under the ten virtues. Staying away from killing: one compassionately protects sentient beings so that even tiny gnats and flies are uninjured. Staying away from stealing: not a needle or a blade of grass is taken if not given. Staying away from sexual misconduct: one adopts the thought of contentment regarding one's own wife and concubines. Staying away from lying: one's words are sincere and truthful, deceiving no one in anything. Staying away from divisive speech: one conceals evil and extols good, not conveying [gossip] between parties. Staying away from harsh speech: one is forever free from roughness, causing others delight. Staying away from frivolous talk: one's words are all meaningful, not engendering laxity. Staying away from greed: one constantly considers generous giving, without longing or seeking. Staying away from anger and jealousy: one does not harm or annoy, rejoicing in others' success. Staying away from flattery, deception, and wrong views: one is loyal, virtuous, upright, and straight, deeply having faith in cause and effect. Thus there is no evil that is not ceased, no good that is not practiced, and no sentient being that is not embraced; this is the three collections of pure precepts. The classes of precepts for those who have gone forth are the ten precepts of the śrāmaṇera, the two hundred and fifty precepts of the bhikṣu, and so forth, all incorporated within the embrace of the Mahāyāna bodhisattva precepts. If one does not uphold the precepts instituted by the Buddha, one is neither a white-robed layperson nor a śramaṇa, having no designation; one is neither Hīnayāna nor Mahāyāna, having nowhere to belong. Regarding "constantly rely on tranquility": this means dwelling in an araṇya. Regarding "cultivate practices such as contentment and dhūta": dhūta is also called duda; here it is translated as "shaking off [defilements]". There are twelve superior practices of contentment: first, dwelling in an araṇya; second, constantly practicing begging for food; third, begging for food consecutively; fourth, accepting the practice of one meal [a day]; fifth, regulating the amount of food; sixth, not drinking fruit syrups, honey syrups, and the like after noon; seventh, wearing rag-robes; eighth, possessing only three robes; ninth, dwelling among graves; tenth, stopping under a tree; eleventh, sitting in the open; twelfth, only sitting and not lying down. These twelve practices are termed dignified and subtle practices. The first patriarch in the Western land, Mahākāśyapa, practiced these superior practices for his entire life. The Buddha praised him amidst the great assembly of gods and humans, saying: "The prolonged abiding of the true Dharma depends entirely on this man." This is why he shared half his seat to have him sit, and entrusted the Dharma-eye to transmit the mind. Regarding "even for minor offenses, one gives rise to great dread in the mind": it is like a float for crossing the ocean; even if damaged by the mere amount of a fine dust-mote, there is still the peril of drowning; therefore one must feel shame and remorse, rebuke oneself, mend one's faults, and turn toward good. Shame means honoring one's own spiritual nature, which originally is no different from the Tathāgata—how could one be willing to let oneself be lax and commit wrongdoing? Remorse means being mindful that regarding my flaws, the buddhas and bodhisattvas all see and know completely—how could one conceal them and not reform? Therefore, repenting and rebuking oneself, ceasing evil, and practicing good can cause sentient beings not to give rise to ridicule or blame, and can immediately cause them to abandon evil and cultivate good. Therefore, know that the ten precepts, the full precepts, and the like are each and every one the three collections of pure precepts, each and every one the Mahāyāna.