摩訶止觀 4.10

4.10

Regarding the listing of names, their sources in the sūtras and treatises are very numerous, but for now we rely on the Mahāprajñāpāramitopadeśa. There are ten kinds of precepts, namely: unblemished, unbroken, unpierced, unmixed, following the way, unattached, praised by the wise, autonomous, following concentration, and complete. These ten all take natural morality (prakṛti-śīla) as their root. The Da zhidu lun says: 'Natural morality is śīla. The eight kinds pertaining to body and speech refer to the three of the body and four of speech, with the addition of abstaining from intoxicating liquor; this is pure livelihood that guards the ground of intention.' It also says: 'The ten good paths of action are śīla. Even when no Buddha appears in the world, the world constantly has them; hence they are called "ancient precepts".' When no Buddha appears in the world, ordinary persons also cultivate the eight dhyānas; hence they are called 'ancient concentration'. The heterodox views of the tīrthikas, such as the sixty-two [views], like the milk medicine of the old physician, are called 'ancient wisdom'. The conventional view holds: 'There is no adventitious concentration; the undefiled merely guides the eight dhyānas.' Now I challenge this statement: then the undefiled should also merely guide the ten good paths of action! Since precepts and wisdom have adventitious phenomena, why should concentration alone lack them?