大乘義章 10.22

10.22

第二門中辨其體。於中有五：一受持分別、二作無作分別、三止作分別、四自利利他二行分別、五色心等三聚分別。言受持者，戒行雖眾，要唯受持。始心納法名之為受，順法防護說以為持。受則對法，要期而成；持則對緣，防護以成。此受與持，以種分別，開之為四。所言四者，受中有二：一從他正受、二善淨心受。持中亦二：一專精護持、二犯已能悔。故《地持》中說此四德為自性戒（此一門竟）。

In the second gate, its essence is distinguished. In this, there are five points: first, distinguishing receiving and maintaining; second, distinguishing manifest and unmanifest; third, distinguishing cessation and action; fourth, distinguishing the two practices of benefiting oneself and benefiting others; fifth, distinguishing the three clusters of form, mind, and so forth. As for receiving and maintaining: although the practices of precepts are numerous, their essentials are simply receiving and maintaining. The initial mind taking in the Dharma is called receiving; conforming to the Dharma in protection is called maintaining. Receiving confronts the Dharma and is accomplished through resolve; maintaining confronts conditions and is accomplished through protection. This receiving and maintaining, distinguished by kind, opens into four. As for the four: within receiving there are two: first, correctly receiving from another; second, receiving with a wholesome and pure mind. Within maintaining there are also two: first, single-mindedly and diligently protecting and maintaining; second, being able to repent after having transgressed. Therefore, in the Bodhisattvabhūmi (*Bodhibhūmi-dhāraṇa), these four virtues are stated to be the precept of self-nature (this completes the first gate).