Fascicle 58 Begins, Pure Giving, Pure Precepts
Fascicle fifty-eight opens a new sequence purifying each of the six pāramitās in turn, beginning with ten kinds of pure giving that close on the classical "three spheres" — giver, receiver, and gift — all observed as exactly like empty space. Ten kinds of pure precepts follow, ending unexpectedly with non-attachment to the precepts themselves.
Unattached Even to the Precepts
The final entry among the ten pure precepts adds a surprising qualification: after nine entries describing careful, even fearful vigilance over conduct, the tenth insists on staying free of every view of existence, unattached even to the precepts themselves — treating clinging to one's own discipline as itself a fault to be avoided.
佛子！菩薩摩訶薩有十種清淨施。何等為十？所謂：平等施，不揀眾生故；隨意施，滿其所願故；不亂施，令得利益故；隨宜施，知上、中、下故；不住施，不求果報故；開捨施，心不戀著故；一切施，究竟清淨故；迴向菩提施，遠離有為、無為故；教化眾生施，乃至道場不捨故；三輪清淨施，於施者、受者及以施物正念觀察如虛空故。是為十。若諸菩薩安住此法，則得如來無上清淨廣大施。
"Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of pure giving. What are these ten? Namely: equal giving, because it never discriminates among sentient beings; giving in accordance with wishes, because it fulfills whatever is wished for; undisturbed giving, because it causes benefit to be gained; giving as fitting, because it knows the superior, the middling, and the inferior; non-abiding giving, because it seeks no fruit or reward; giving that releases fully, because the mind is never attached; giving of everything, because it is ultimately pure; giving dedicated to awakening, because it stays far from both the conditioned and the unconditioned; giving that teaches sentient beings, because it is never abandoned all the way to the site of awakening; and giving pure in its three spheres, because it rightly observes the giver, the receiver, and the gift itself as exactly like empty space. These are the ten. If bodhisattvas abide within this dharma, they attain the tathāgata's own unsurpassed, pure, vast giving.
「佛子！菩薩摩訶薩有十種清淨戒。何等為十？所謂：身清淨戒，護身三惡故；語清淨戒，離語四過故；心清淨戒，永離貪、瞋、邪見故；不破一切學處清淨戒，於一切人、天中作尊主故；守護菩提心清淨戒，不樂小乘故；守護如來所制清淨戒，乃至微細罪生大怖畏故；隱密護持清淨戒，善拔犯戒眾生故；不作一切惡清淨戒，誓修一切善法故；遠離一切有見清淨戒，於戒無著故；守護一切眾生清淨戒，發起大悲故。是為十。若諸菩薩安住此法，則得如來無上無過失清淨戒。
Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of pure precepts. What are these ten? Namely: the pure precept of the body, because it guards against the three evils of the body; the pure precept of speech, because it is free of the four faults of speech; the pure precept of the mind, because it forever stays free of greed, hatred, and wrong view; the pure precept of never breaking any point of training, because it becomes a revered lord among every human and deva; the pure precept of guarding the mind of awakening, because it takes no delight in the lesser vehicle; the pure precept of guarding what the tathāgata has established, because it gives rise to great fear even at the most subtle transgression; the pure precept of secretly upholding and protecting, because it skillfully draws out sentient beings who violate precepts; the pure precept of never doing any evil, because it vows to cultivate every wholesome dharma; the pure precept of staying far from every view of existence, because it is unattached even to precepts themselves; and the pure precept of protecting every sentient being, because it gives rise to great compassion. These are the ten. If bodhisattvas abide within this dharma, they attain the tathāgata's own unsurpassed, faultless, pure precepts.
遠離一切有見清淨戒，於戒無著故 — the pure precept of staying far from every view of existence, because it is unattached even to precepts themselves. Placed ninth among ten, this entry does something the surrounding items do not: it turns the discipline back on itself, treating attachment to one's own precept-keeping as a fault requiring the same vigilance as any other transgression.
Part 770 Complete
This continues chapter thirty-eight, 離世間品, in fascicle fifty-eight. Part 771 opens ten kinds of pure patience, beginning with calmly enduring insult and disgrace in order to protect every sentient being.