勸發菩提心集 3.108

3.108

Ninth, pure precepts (viśuddhaśīla) briefly has ten kinds: first, precepts initially well-received, because they are for the sake of sambodhi and not for the sake of life; second, precepts not too depressed, because one gives rise to remorse and shame at the time of a transgression, and precepts not too elated, because one understands and is free from inappropriate remorse and shame; third, precepts free from indolence, because one does not indulge in the pleasure of sleeping, reclining, and the like; fourth, precepts embraced by freedom from negligence, because one cultivates the five factors of non-negligence as previously explained; fifth, precepts of correct aspiration, because one is free from gain and does not wish to be born in heaven, but resolves oneself to practice; sixth, precepts embraced by complete comportment, because in all deportments bodily and verbal actions are properly manifested in accordance with the Dharma; seventh, complete precepts embraced by pure livelihood, because one is free from all faults of wrong livelihood such as deceit and pretension; eighth, precepts free from the two extremes, because one is free from the extremes of consuming pleasure or pain; ninth, precepts of eternal renunciation, because one is free from all non-Buddhist views; tenth, precepts without loss of what was previously received, because there is no defect in what was received. Being able to practice in this way yields five benefits: first, the protection and mindfulness of the Buddhas of the ten directions; second, the arising of joy at the approach of death; third, having those who uphold the precepts as good spiritual friends (kalyāṇamitra); fourth, the fulfillment of a great treasury of merits; fifth, the precepts becoming one's nature in the present and future.