梵網經菩薩戒本疏 6.165

6.165

八、釋文者，文中五：一、辨在師德位；二、制教弟子；三、實無所知；四、為利詐解；五、授戒結犯。初中既教他起信便與授戒，故云「作教戒法師者」也。二、「見欲受」下，明制教弟子。於中有四：一、教請二師。此有二義：一、謂於人中請此二師受菩薩戒，如受沙彌十戒法；二、遙請本師釋迦佛等為和上，親請傳戒師為闍梨。《善戒經》云：師有二種：一、是不可見，謂佛、菩薩、僧是；二、可見，謂戒師是。從是二師得菩薩戒。又《普賢觀經》請五師者，於不可見師中請也。《瑜伽》等中請一師者，唯望可見師說也。二、「二師應問」下，明應問七遮。七遮即是七逆，以障受戒故名遮也。此經約遮故別問七。若據大小二義，《善戒經》約德通問十種事具者，方得受戒：一、具三戒不？謂五戒、十戒及具戒。彼經約出家菩薩，要具此三戒，方得受菩薩戒。二、發菩提心不？三、是真實菩薩不？四、能捨一切內外所有物不？五、能不惜身命不？六、能於貪處不貪不？七、能於嗔處不瞋不？八、能於癡處不癡不？九、於畏處不畏不？十、能隨我所受一切菩薩戒不？皆應答「能爾」。若具足言，應先問七遮，後問上十德，方可得受。若在家菩薩，十中除初，餘皆同問。《善生經》中更有餘問，如彼辨也。三、「若有」下，教懺犯十重罪。謂若有犯十重者，教懺悔方法。言「三世千佛」者，謂過去莊嚴劫中，華光如來為首，下至毘舍浮如來，如是等一千諸佛。今賢劫中，俱留孫如來為首，下至樓至如來一千佛。未來星宿劫中，日光如來為首，下至須彌相如來為一千。又見好相中，既不言夢見，覺見甚難。若得此相，舊戒還全，更不須受。若不得此相，舊戒已失，故云「現身不得戒」。此是上品纏犯，故失戒也。而得更受，故云「而得增長戒」。增受是重受也。四、懺輕垢罪，謂教對首懺，如比丘懺提罪。通法論犯此二篇，懺有四種：一、上纏犯十重，對十方佛方等懺。二、中下犯十重，對四菩薩僧懺。三、犯十重下，重方便對首懺。四、輕方便責心懺。二、輕垢中，本罪對首，方便責心，並如別集中說。五、「而教戒師」下，明於上所說，制令委解，故云「一一好解」也。三、「若不解」下，明實無所知。於中有五：一、不解戒法，謂若輕若重，是犯非犯，是持非持。二、不解理法，謂真諦平等，不違俗等。三、不解位法，謂習種是十住，長養是十行，不壞是十迴向金剛幢位。道種是十地，謂聖道治惑，故云也。正性是佛位，正果顯故。四、不解行法，謂於上諸位多少觀行，及入定出定等分齊。言十禪支者，謂初定五支，二定一支，三定四支，四定一支。此經非本未，故須入行。五、「一一不得意」者，總結無知也。四、「而菩薩」下，明為利詐解。於中，初為四事詐現解法，謂：一、利，二、名，三、門徒，四、供養。後自欺欺他，是出過呵嘖。五、「與人」下，明作已結犯，可知。

Eighth, explaining the text: within the text there are five parts: (1) discerning the position of masterly virtue; (2) enjoining the instruction of disciples; (3) truly having no knowledge; (4) feigning understanding for profit; and (5) conferring the precepts and the adjudication of offense. Under the first, since one teaches others to give rise to faith and then confers the precepts on them, it says "one who acts as an instructing precept master." Under the second, from "seeing one who wishes to receive" downward, it clarifies enjoining the instruction of disciples. Within this there are four points: (1) instructing them to invite two masters. This has two meanings: first, it means inviting these two masters among human beings to receive the bodhisattva precepts, just like the procedure for receiving the ten precepts of a śrāmaṇera; second, it means inviting from afar the fundamental master Śākyamuni Buddha and others as the upādhyāya, and inviting directly in person the precept-transmitting master as the ācārya. The Shan jie jing says: "There are two kinds of masters: first are those who are invisible, namely the Buddhas, bodhisattvas, and the Saṃgha; second are those who are visible, namely the precept master. One obtains the bodhisattva precepts from these two masters." Furthermore, when the Puxian guan jing speaks of inviting five masters, it refers to inviting them from among the invisible masters. When the Yogācārabhūmi and other texts speak of inviting one master, they speak only with regard to the visible master. (2) From "the two masters should inquire" downward, it clarifies that they should inquire about the seven impediments. The seven impediments are precisely the seven rebellious acts; because they obstruct the reception of the precepts, they are called impediments. This sūtra specifically inquires about seven in terms of impediments. If based on the two perspectives of the Great and Small [Vehicles], the Shan jie jing, in terms of virtues, comprehensively inquires whether one is endowed with ten matters, and only then may one receive the precepts: 1. Do you possess the three sets of precepts or not?—referring to the five precepts, the ten precepts, and the complete precepts. That sūtra, in terms of renunciant bodhisattvas, requires possessing these three sets of precepts before one can receive the bodhisattva precepts. 2. Have you generated bodhicitta or not? 3. Are you a true bodhisattva or not? 4. Are you able to renounce all internal and external possessions or not? 5. Are you able not to spare physical life or not? 6. Are you able not to be greedy in situations of greed or not? 7. Are you able not to be angry in situations of anger or not? 8. Are you able not to be deluded in situations of delusion or not? 9. Are you fearless in frightening situations or not? 10. Are you able to follow all the bodhisattva precepts as I have received them or not? To all, one should answer, "I am able." If stated completely, one should first inquire about the seven impediments and then inquire about the above ten virtues; only then may one receive them. If one is a lay bodhisattva, with the exception of the first among the ten, the rest are all inquired of in the same way. In the Shansheng jing there are further additional inquiries, as distinguished therein. (3) From "if there is" downward, it teaches the repentance of committing the ten major offenses. This means that if anyone has committed the ten major offenses, it teaches the method of repentance. The phrase "the thousand Buddhas of the three periods" refers to: in the past Kalpa of Adornment, with Padmaprabha Tathāgata at the head down to Viśvabhū Tathāgata, one thousand Buddhas such as these; in the present bhadrakalpa, with Krakucchanda Tathāgata at the head down to Ruci Tathāgata, one thousand Buddhas; in the future Kalpa of Constellations, with Sūryaprabha Tathāgata at the head down to Sumerulakṣaṇa Tathāgata, one thousand. Furthermore, regarding seeing an auspicious sign: since it does not say "seeing in a dream," seeing while awake is extremely difficult. If one obtains this sign, the former precepts are fully restored, and one does not need to receive them again. If one does not obtain this sign, the former precepts have already been lost; hence it says "in this present body one cannot obtain the precepts." This is an offense committed with upper-grade entanglement, and therefore one loses the precepts. Yet one is permitted to receive them again; hence it says "yet one may obtain an increase of precepts." "Increasing reception" means receiving them again. (4) Repenting minor defilement offenses: this means teaching face-to-face repentance, like a monk repenting a prāyaścittika offense. According to general Dharma principles, in committing [offenses of] these two sections, there are four kinds of repentance: 1. Committing the ten major offenses with upper entanglement is repented through the Vaipulya repentance facing the Buddhas of the ten directions. 2. Committing the ten major offenses with medium or lower [entanglement] is repented facing four bodhisattva monks. 3. For the heavy preparatory offenses of committing the ten major offenses, one repents face to face. 4. For light preparatory offenses, one repents by self-reproach. Under the second, among the minor defilements, the root offense is [repented] face to face, and the preparatory [offenses] by self-reproach, all as explained in the separate collection. Under the fifth, from "yet the precept master" downward, it clarifies that regarding what was explained above, he is enjoined to understand it thoroughly; hence it says "thoroughly understand each and every one." Under the third, from "if one does not understand" downward, it clarifies truly having no knowledge. Within this there are five points: 1. Not understanding the Dharma of precepts, meaning whether light or heavy, whether an offense or non-offense, whether upholding or non-upholding. 2. Not understanding the Dharma of principle, meaning that the ultimate truth is equal, not contrary to the conventional, and so forth. 3. Not understanding the Dharma of ranks, meaning that the seed of practice is the ten abodes; nourishment is the ten practices; indestructible is the vajradhvaja rank of the ten dedications of merit; the seed of the path is the ten bhūmis, meaning that the noble path remedies defilements, hence it is so named; and the true nature is the Buddha rank, because the true fruition is manifest. 4. Not understanding the Dharma of cultivation, meaning the amount of contemplative practice in the above ranks, and the boundaries of entering and emerging from concentration. The phrase "ten dhyāna factors" refers to: five factors of the first dhyāna, one factor of the second dhyāna, four factors of the third dhyāna, and one factor of the fourth dhyāna. Because this sūtra is not root and branch, one must enter into practice. 5. "Not comprehending each and every one" summarizes one's lack of knowledge. Under the fourth, from "yet a bodhisattva" downward, it clarifies feigning understanding for profit. Within this, first, one feigns manifesting understanding of the Dharma for four matters, namely: (1) profit, (2) fame, (3) disciples, and (4) offerings. Later, "deceiving oneself and deceiving others" is the bringing out of faults and reprimanding. Under the fifth, from "conferring on people" downward, it clarifies that upon doing so an offense is adjudicated, as can be understood.