大乘起信論裂網疏 6.16

6.16

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.