大乘起信論廣釋卷第三．四．五 5.59

5.59

論。云何修行至起過罪故　釋曰。此中則顯三種戒相。所謂不殺不盜等者。此依在家顯攝律儀戒制。彼在家人多不律儀故。故新本顯言在家菩薩等。於中顯離身語意三。隨其過重。所起十惡身三語四。其文可見。意三惡者。准諸經論說。根本惑貪嗔邪見。而今此中兼舉隨惑故。說貪嫉欺詐等數。不耐他榮妬忌名嫉。是意一分亦屬嗔。言欺詐者。即是誑也。詐現有德邪命名誑矯。取他意口過名諂。此皆貪分故屬貪攝。故雖別舉即貪嗔也。撥無因果惡惠名邪。於邪心境推求名見。不起此等名攝律儀戒義。出家者亦應等者。此依出家明攝善法戒。以出家人已攝律儀修善緣。今偏約而勸。離憒鬧者。增煩惱故。未得不求名之少欲。已得不貪名為知足。言頭陀者。正名杜多。此翻洗濯。或譯斗藪。亦翻搖動。各如經論。乃至小罪等者。此則明守護戒之心。突吉羅罪。如忉利天日月歲數八百萬歲。受地獄苦故。於小罪而須深怖。不可輕戒。而重受也。崇重賢善名之為慚。輕拒過惡名之為愧。通以羞恥過罪為相。悔謂惡作惡所作業追悔為性。則是懺悔之因起也。當護已下顯攝眾生戒。以大悲故。豈復令他妄起過累。

The treatise says: "How does one cultivate practice? … giving rise to faults and offenses." The commentary says: Herein it reveals the marks of the three kinds of precepts. The so-called "not killing, not stealing," and so on reveals the precepts of restraint in reliance on the householder, because householders mostly do not observe restraint. Therefore the new text clearly says: "householder bodhisattvas," and so on. Therein it reveals separation from body, speech, and mind according to the gravity of their faults, the ten unwholesome actions generated being three of the body and four of speech, whose text is evident. As for the three unwholesome actions of the mind: according to the various sūtras and treatises, the fundamental afflictions are greed, anger, and wrong views; yet now here it also mentions secondary afflictions, speaking of numbers such as greed, jealousy, deception, and fraud. Being unable to bear another's prosperity and envious is called jealousy; this is a part of the mind that also belongs to anger. As for "deception and fraud": this is deceit. Deceitfully appearing to have virtue for wrong livelihood is deceit; artificially flattering another's intent with vocal faults is flattery. These are all parts of greed and thus subsumed under greed; therefore, although separately mentioned, they are just greed and anger. Negating cause and effect with evil intelligence is wrong [views]; searching within the realm of wrong minds is [false] views. Not giving rise to these is the meaning of the precepts of restraint. "Those who have gone forth should also…" and so on explains the precepts of gathering wholesome dharmas in reliance on those who have gone forth, because those who have gone forth have already gathered restraint and cultivate wholesome conditions, so now it singles them out and encourages them. "Free from noisy confusion" is because it increases afflictions. Not seeking what has not been attained is called few desires; not being greedy for what has already been attained is called contentment. As for dhūta: its proper name is dhūta, translated here as "washing," or "shaking out," or "moving," each according to the sūtras and treatises. "Even down to minor offenses…" and so on reveals the mind of guarding the precepts. For a duṣkṛta offense, one suffers the torments of hell for eight million years according to the days, months, and years of the Trāyastriṃśa heaven; therefore one must harbor deep dread toward minor offenses, not making light of the precepts, but taking them seriously. Venerating and honoring the worthy and good is called shame (hrī); looking down upon and rejecting faults and evil is called remorse (apatrāpya); in common, both have feeling shame toward faults and offenses as their mark. Regret refers to kaukṛtya (bad action), taking remorseful recollection of badly performed actions as its nature; it is the arising of the cause for repentance. From "one should protect…" downward, it reveals the precepts of gathering sentient beings: out of great compassion, how could one cause others to falsely give rise to faults and burdens?