菩薩戒義疏 1.20

1.20

三、高昌本者，或題暢法師本。原宗出《地持》而作法小廣。先請師云：「族姓大德！我某甲，今從大德乞受菩薩戒。唯願大德，忍許聽受，憐愍故。」（三說。）次乞戒云：「族姓大德！今正是時，願時與我受菩薩戒。」（三說。）次問遮法。（凡十問。）師應起，為白諸佛，唱言：「一切諸佛及大地諸菩薩僧聽！此某甲菩薩，欲從諸佛菩薩僧，乞受菩薩戒。此某甲，已是真實菩薩，已發菩提願，能生深信，已能捨一切所有，不惜身命。唯願諸佛菩薩僧，憐愍故，施與某甲菩薩戒。」（三說。）次問受戒者言：「汝某甲聽！一切諸佛菩薩僧受菩薩戒，律儀戒、攝善法戒、攝眾生戒，是過去、未來、現在一切菩薩所住戒。如過去菩薩已學，未來菩薩當學，現在菩薩今學。汝如是學，汝能持不？」（答：「能。」三說。）次白竟，唱言：「此某甲菩薩，於一切佛菩薩前，從我某甲菩薩邊，已第二、第三說受菩薩戒竟。我某甲菩薩為作證人，此受戒菩薩名某甲。復白十方無量諸佛，第一勝師及柔和者，一切眾生軟覺者。此某甲菩薩，於某甲菩薩前，已三說受一切菩薩律儀戒竟。」（三說。）次說十重相竟，結撮讚歎。（便散。）自齊宋已來，多用此法。所以題作高昌本者，尋《地持》是曇無讖於河西所譯。有沙門道進，求讖受菩薩戒。讖不許，且令悔過。七日七夜竟，詣讖求受。讖大怒不答。進自念：「正是我障業未消耳。」復更竭誠禮懺，首尾三年。進夢見釋迦文佛，授己戒法。明日詣讖，欲說所夢。未至數十步，讖驚起唱：「善哉！已感戒矣。我當為汝作證。」次第於佛像前，更說戒相。時有道朗法師，是河西高足。當進感戒之時，朗亦通夢。乃自卑戒臘，求為法弟。於是後進受者，千有餘人。河西王沮渠蒙遜子景環，後移據高昌。既奉進為師，進亦隨往。值高昌荒餓，進生割己身，以救飢者，因此捨命。進弟子僧遵，姓趙，高昌人，傳師戒法。復有比丘曇景，亦傳此法。宗出彼郡，故名高昌本。又元嘉末，有玄暢法師，從魏國度。在荊囑之門，宣授菩薩戒法。大略相似，不無小異。故別有暢法師本。此出曇無讖，而小廣《地持》。恐讖誓願發起，人情有此重複也。

Third, the Gaochang version, also titled Master Chang's version. Its fundamental lineage derives from the Bodhisattvabhūmi, but the ritual procedure is slightly expanded. First, inviting the master, one says: "Venerable One of noble lineage! I, named so-and-so, now beg to receive the bodhisattva precepts from the Venerable One. May the Venerable One graciously grant permission to receive them, out of compassion." (Spoken three times.) Next, begging for the precepts, one says: "Venerable One of noble lineage! Now is precisely the time; please confer the bodhisattva precepts upon me at this time." (Spoken three times.) Next, inquiring about impediments. (A total of ten questions.) The master should rise and announce to the Buddhas, proclaiming: "May all Buddhas and the saṃgha of all bodhisattvas of the great earth listen! This bodhisattva so-and-so wishes to beg to receive the bodhisattva precepts from the saṃgha of Buddhas and bodhisattvas. This so-and-so is already a true bodhisattva, has already made the bodhi vow, is able to produce deep faith, has already been able to renounce all possessions, and does not begrudge body or life. May the saṃgha of Buddhas and bodhisattvas, out of compassion, bestow the bodhisattva precepts upon so-and-so." (Spoken three times.) Next, asking the preceptee, the master says: "Listen, you, so-and-so! The bodhisattva precepts received by the saṃgha of all Buddhas and bodhisattvas—the precepts of restraint, the precepts of accumulating wholesome dharmas, and the precepts of benefiting sentient beings—are the precepts in which all bodhisattvas of the past, future, and present abide. Just as past bodhisattvas have already trained in them, future bodhisattvas will train in them, and present bodhisattvas are now training in them, will you train like this? Are you able to uphold them?" (Answer: "I can." Spoken three times.) Next, having finished the announcement, the master proclaims: "This bodhisattva so-and-so, before all Buddhas and bodhisattvas, alongside me, bodhisattva so-and-so, has already spoken a second and a third time and finished receiving the bodhisattva precepts. I, bodhisattva so-and-so, serve as the witness; this precept-receiving bodhisattva is named so-and-so. Again I announce to the immeasurable Buddhas of the ten directions, the foremost supreme masters, the gentle ones, and the soft-awakened ones of all sentient beings: this bodhisattva so-and-so, before bodhisattva so-and-so, has already spoken three times and finished receiving all the bodhisattva precepts of restraint." (Spoken three times.) Next, having finished explaining the marks of the ten major precepts, concluding with praise. (The assembly then disperses.) From the Qi and Song dynasties onward, this method was mostly used. As for why it is titled the Gaochang version: looking into it, the Bodhisattvabhūmi was translated by Dharmakṣema in Hexi. There was a śramaṇa, Daojin, who sought to receive the bodhisattva precepts from Dharmakṣema. Dharmakṣema would not permit it, but instead bade him repent his faults. When seven days and seven nights had ended, he went to Dharmakṣema to seek reception. Dharmakṣema was greatly angered and did not answer. Daojin thought to himself: "It is simply that my obstructive karma has not yet dissipated." Again he bowed in repentance with utter sincerity for a full three years from start to finish. Daojin dreamed that he saw the Buddha Śākyamuni confer the precept ritual upon him. The next day he went to Dharmakṣema, wishing to recount what he had dreamed. Before he had come within several tens of paces, Dharmakṣema sprang up in surprise and proclaimed: "Excellent! You have already evoked the precepts. I shall serve as your witness." Subsequently, before a Buddha image, he explained further the marks of the precepts. At that time there was Dharma Master Daolang, who was a distinguished disciple in Hexi. At the time Daojin evoked the precepts, Daolang also shared the dream. He thereupon humbled his own monastic seniority and sought to become [Daojin's] Dharma brother. Thereupon, those of later generations who received [the precepts from Daojin] numbered over a thousand. Hexi King Juqu Mengxun's son Jinghuan later moved to occupy Gaochang. Having honored Daojin as master, Daojin also followed him there. Encountering famine and starvation in Gaochang, Daojin sliced his own living body to rescue the starving, and thus gave up his life. Daojin's disciple Sengzun, surnamed Zhao, was a man of Gaochang who transmitted his master's precept ritual. There was also the bhikṣu Tanjing, who likewise transmitted this ritual. Because the lineage originated in that commandery, it is called the Gaochang version. Furthermore, at the end of the Yuanjia era, there was Dharma Master Xuanchang, who crossed over from the Wei state. At the gate of Jingchu, he propagated and conferred the bodhisattva precept ritual. It was broadly similar, not without minor differences. Thus there is separately Master Chang's version. This derives from Dharmakṣema, being a slight expansion of the Bodhisattvabhūmi. Perhaps Dharmakṣema initiated vows and people's sentiments gave rise to these repetitions.