菩薩戒本疏 1.10

1.10

問答遣疑者，問：聲聞受法中不問種姓與願，何故此中問此二事？答：別解脫戒三乘通受，受法雖一隨願通成，由是不應偏問一姓，亦不應總問有三姓不，未必審知隨一姓故。既不問姓問願亦廢，但使無遮難通望三乘得，後隨修行各成果故。問：三障皆障戒，云何偏問業？答：夫問難者必兼兩義：一決定為障、二相中有濫。業中七逆具斯兩義：一、定為障，其過重故；二、相有濫，無別標故。四隨煩惱非定為障，地獄等無濫，相別可識，故惑、報不須問也。問：具四五德方堪為師，何故經許夫婦互師？答：受在家戒或可如經，出家五眾必須具德。問：有人言：必先受聲聞戒，後受菩薩戒。是義云何？答：未必然也。何容菩薩必先起小心，然後入大乘？然經說云：若言不受優婆塞戒、沙彌戒、比丘戒，得菩薩戒，無有是處。譬如重樓，不由初級得第二級，無有是處者，要由律儀為依止故方得後二，故作是說。自餘問答不復更顯。

Regarding 'questions and answers to resolve doubts': Question: In the śrāvaka ritual of reception, gotra and vows are not questioned; why are these two matters questioned here? Answer: The prātimokṣa precepts are commonly received by all three vehicles; although the ritual of reception is one, they are universally accomplished according to one's vows. For this reason, one should not solely question a single gotra, nor should one generally ask whether one has the three gotras, since one cannot necessarily verify any single gotra with certainty. Once the gotra is not questioned, asking about the vows is also omitted; as long as there are no impediments, they are obtained with general reference to the three vehicles, and later, according to one's practice, each fruit is realized. Question: The three obstacles all obstruct the precepts; why are karmic obstacles specifically questioned? Answer: Questioning impediments must combine two meanings: first, definitely constituting an obstacle; second, having ambiguity in external characteristics. The seven ānantarya sins among karmas possess both of these meanings: 1. definitely constituting an obstacle, because their fault is grave; 2. having ambiguity in characteristics, because there is no distinct external sign. The four upakleśas do not definitely constitute an obstacle; the hells and the like lack ambiguity, as their distinct marks can be recognized. Therefore, afflictions and retributions do not need to be questioned. Question: Only one endowed with the four or five virtues is fit to be a master; why does the sūtra permit husband and wife to mutually serve as master? Answer: For receiving lay precepts, it may perhaps be as the sūtra states; for the five renunciant assemblies, one must certainly be endowed with the virtues. Question: Some say: One must first receive the śrāvaka precepts and later receive the bodhisattva precepts. What is the meaning of this? Answer: It is not necessarily so. How could it be permissible that a bodhisattva must first arouse a petty mind and only then enter the Mahāyāna? However, the sūtra says: 'If it is said that without receiving the upāsaka precepts, the śrāmaṇera precepts, and the bhikṣu precepts, one can obtain the bodhisattva precepts, there is no such possibility. For example, just as in a multi-storied pavilion, without going through the first story one cannot reach the second story, there is no such possibility.' This means that one must take moral discipline as a basis in order to attain the latter two; therefore, this is spoken. The remaining questions and answers will not be displayed further.