釋氏要覽 1.362

1.362

又名苾芻性。梵語三跋羅。俱舍明了等論皆譯為護。即是無表思（思即是第六識相應善思也。又名無表色。有止惡防非功能。故云護）○金剛鈔云。出戒體有三。初克性出體。即無表思一法也。通種子現行。次相應出體者。即同時二十二法。皆有防惡發善功能故（二十二法者。謂。遍行五。一觸。二作意。三受。四想。五思別境有五。一欲。二勝解。三念。四定。五惠。善有十一。謂一信。二精進。三慚。四愧。五無貪。六無嗔。七無癡。八輕安。九不放逸。十行捨。十一不害。并同時心王即意識也）。後眷屬出體者。即身口意三善業也○攝論云。菩薩戒。以身口心三業為體。聲聞戒以身口二善業為體。

Also named 'bhikṣu nature'. In Sanskrit, saṃvara; the Kośa, the Mingliao, and other treatises all translate it as 'protection'. That is, it is non-manifest intention (intention is the wholesome intention associated with the sixth consciousness; also called non-manifest form; because it has the function of stopping evil and preventing wrongdoing, it is called 'protection'). The Jingang chao states: 'There are three ways of expounding the essence of the precepts: First, expounding the essence by isolating its specific nature, which is the single dharma of non-manifest intention, pervading seeds and active manifestations. Next, expounding the essence by association, which refers to the twenty-two dharmas simultaneously present, all of which have the function of preventing evil and generating good (the twenty-two dharmas are: the five universal factors—first, contact; second, attention; third, feeling; fourth, perception; fifth, intention; the five particular factors—first, desire; second, resolve; third, mindfulness; fourth, concentration; fifth, wisdom; the eleven wholesome factors—namely first, faith; second, vigor; third, shame; fourth, remorse; fifth, non-greed; sixth, non-anger; seventh, non-delusion; eighth, pliancy; ninth, non-heedlessness; tenth, equanimity; eleventh, non-harming; together with the simultaneous mental king, which is the mental consciousness). Lastly, expounding the essence by its retinue, which refers to the three wholesome karmas of body, speech, and mind.' The Mahāyānasaṃgraha states: 'Bodhisattva precepts take the three karmas of body, speech, and mind as their essence; śrāvaka precepts take the two wholesome karmas of body and speech as their essence.'