菩薩戒本疏 1.7

1.7

初簡器者，要具二緣，堪為受戒之器：一、有感戒之善，二、無障戒之惡。感戒之善，凡有二種：一、菩薩種姓，二、發菩提願。《菩薩地》云：「住無種姓補特伽羅。無種姓故，雖有發心及行加行，定不堪任圓滿無上正等菩提。若不發心、不修加行，雖有堪任而不速證無上菩提。與此相違，當知速證。」由此具二方得感戒，故受法中問彼二緣。有說具三方得感戒：一、有勝種姓，二、有勝期願，三、有勝行心。初二如前。第三勝行略有十種：一、於無上菩提能生深心。二、能盡壽離惡知識，近善知識。三、能盡壽悔過隨喜，勸請迴向，增長佛道。四、能盡壽隨其力能供養三寶。五、能盡壽讀誦書寫方等正典，為人解說。六、能於孤獨窮苦，若犯王罪，隨力救護，乃至一念生悲心。七、能盡壽捨於懈怠，發起精進，懃求佛道。八、於五塵中生煩惱時，能尋制伏。九、若於無上菩提生厭退心，於小法中生貪著時，尋除滅。十、能捨於一切所有，不惜身命。此三即是菩薩三持：勝姓為堪任持，勝願為行加行持，勝行為大菩提持。前所引文即此證也，故具此三方得感戒。將欲受時義須具問難，大本中無問第三，而別法中具問三故。勝種姓者，謂具菩薩本性習成二種種姓，廣說如《論》。菩提心者，謂於無上果起必證得心，於一切有情起必救濟願，於此二事發堅固意，更無餘緣奪之令轉。又察自身含性同佛，而由內外因緣闕故，無始生死至于今身，未曾一時發勝志願，隨緣流轉出離無日。今若一念發勇猛心，三祇雖長證必有期，悲前喜後汗流淚連，不顧身命作決定誓：生死無邊我必斷，群生無數我必濟，願行無量我必修，佛果無盡我必證。如是名為發心相也。障戒惡者，不出三障：一、煩惱障，二、業障，三、報障。煩惱障者，《菩薩地》云：「何等名為種姓菩薩自法相違四隨煩惱？謂放逸者，由先串習諸煩惱故，性成猛利長時煩惱，是名第一。又愚癡者、不善巧者，依附惡友，是名第二。又為尊長、夫主、王、賊及怨敵等所拘逼者，不得自在，其心迷亂，是名第三。又資生有匱乏者，顧戀身命，是名第四。」《論》既說此為自法障，理亦應障受戒善也。然受法中不別問者，不決定故，非如七遮定不得戒。業障者，有二種：一、七逆，二、十重。七逆者：一、出佛身血，二、殺父，三、殺母，四、殺和上，五、殺阿闍梨，六、破羯磨、轉法輪僧，七、殺聖人。此七別相，至文當顯。文云：若具七遮即身不得戒，餘一切人得受戒。有云：七逆不懺不得受，若懺亦得受。故《集法悅經》云：遮他陀犯五逆罪為王所掉，是時驚怖即作沙門，在於他國修行十善坐禪學道，晝夜泣淚經三十年。以五逆罪障故心不得定，於山窟中常舉聲哭：「苦哉！苦哉！當以何心去此苦也？」彼於一時將欲乞食，悲歎下窟出詣村時，道中得一大鉢，鉢中見有集法悅捨苦陀羅尼。得此經已即不乞食，歡欣還窟燒香禮拜悲淚歎仰，窟中修習讀誦是經，經一年已始得滅罪。以業障故不能得入心，是時即洗浴修行經七日，如童子初學慎不小，使行於七日，如是慎無異，心中愁惱不知云何。意故思此陀羅尼字書，經於數反，心中忽定，時自欣悅，如人地得百千斤金，人無知者。內悅不止，修行數年，飛行無礙，覩見十方三世諸佛，故知逆罪亦得悔滅。雖有此說，未為誠證。此經直說經力滅罪，不說得受菩薩戒故，應更詳本。十重者，有云：十中前四既是根本性罪，事同七逆，現身有此悔與不悔，皆悉是障。餘六重者，若悔非障，不悔則障。然經文犯十重者，懺悔得相，便得受戒，不爾不得者，此是總語，意在後六。有云：前四業重，須悔見相便得受，無相不得戒。後六業輕，雖不懺悔，亦得受也。十重須悔者，此是總語，意在前四。有云：現犯十重，不悔悉是障，若悔皆得受。文無簡別，何假曲尋？舊說如此，更有別意，至文當顯也。報障者，地獄、餓鬼及畜生中不解語者，以重苦故、不相領故，理無得受。又人趣中北洲餘類，稟性頑嚚不解因果，志意劣弱無剛決心，如是等類亦為受障。而問遮中不別舉者，地獄等相顯，無濫不須問。頑嚚等者，問願中簡。又依《本業經》，六趣皆得受，故彼經云：「六道眾生受得戒，但解語得戒不失。」當知地獄有輕有重，重者不得，輕亦得受。三界中欲、色亡言，無色界者，顯則不說，蜜亦無遮。又准在家菩薩受近事戒，更有遮難，應須問答。故受法云，是時比丘應作是言：「汝父母、妻子、奴婢、國主聽不？」若言「聽」者，復應問言：「汝不曾負佛法僧物及他物耶？」若言「不負」，復應問言：「汝今身中將無內外身心病耶？」若言「無」者，復應問言：「汝不於比丘、比丘尼所作非法耶？」如是等事亦是戒障，故須問除。

First, as for selecting the vessel: one must be endowed with two conditions to be capable of being a vessel for receiving the precepts: 1. having the goodness that resonates with the precepts, and 2. having no evil that obstructs the precepts. As for the goodness that resonates with the precepts, there are in general two kinds: 1. the bodhisattva gotra, and 2. generating the vow for awakening. The Bodhisattvabhūmi states: 'A pudgala who abides without a gotra, because of being without a gotra, even if he generates the mind [for awakening] and practices the prayoga, is definitely incapable of completing unexcelled, perfect awakening. If he does not generate the mind and does not cultivate prayoga, though he is capable, he will not swiftly realize unexcelled awakening. The opposite of this should be known to bring swift realization.' It is on this basis—being endowed with both—that one can resonate with the precepts; hence, in the ritual of reception, these two conditions are asked about. Some say that only when endowed with three things can one resonate with the precepts: 1. having an excellent gotra, 2. having an excellent aspiration, and 3. having an excellent mind of practice. The first two are as above. The third, the excellent practice, has briefly ten kinds: 1. being able to give rise to a deep mind toward unexcelled awakening; 2. being able, for the rest of one's life, to distance oneself from pāpamitras and draw near to kalyāṇamitras; 3. being able, for the rest of one's life, to repent faults, rejoice [in the virtues of others], entreat [the Buddhas to turn the wheel], and dedicate [merits], thereby increasing the Buddha-path; 4. being able, for the rest of one's life, according to one's capacity, to make offerings to the Three Jewels; 5. being able, for the rest of one's life, to read, recite, copy, and explain to others the correct scriptures of the vaipulya; 6. being able to rescue and protect the solitary, poor, and afflicted, or those who have committed crimes against the king, according to one's power, even down to giving rise to a mind of compassion for a single thought-moment; 7. being able, for the rest of one's life, to abandon indolence, arouse vigor, and diligently seek the Buddha-path; 8. when afflictions arise in the midst of the five dusts, being able immediately to subdue them; 9. if giving rise to a mind of weariness and regression toward unexcelled awakening, or when conceiving greed and attachment toward lesser dharmas, immediately eliminating them; 10. being able to renounce all possessions, without begrudging body or life. These three are precisely the bodhisattva's three supports: the excellent gotra is the support of capability, the excellent aspiration is the support of cultivating prayoga, and the excellent practice is the support of great awakening. The text cited previously is proof of this; hence, only by possessing these three can one resonate with the precepts. When one is about to receive them, one must in principle ask about these qualifications; though the major text does not question the third, separate rituals ask about all three. As for the 'excellent gotra', it means being endowed with the two kinds of gotra—the bodhisattva's original nature and that which is achieved through habituation—as extensively explained in the treatise. As for 'bodhicitta', it means giving rise to a mind that is determined to realize the unexcelled fruit, and giving rise to a vow that is determined to rescue all sattvas; toward these two matters, generating a firm resolution, such that no other condition can rob or overturn it. Furthermore, one observes that one's own nature is identical with the Buddha's, yet due to the lack of internal and external causes and conditions, throughout beginningless saṃsāra down to this present body, one has never for a single moment generated this excellent aspiration, but has drifted according to conditions with no day of release. If now, in a single thought-moment, one generates a valiant mind, then although the three [countless] kalpas are long, realization will definitely have its appointed time; grieving over the past and rejoicing in the future, with sweat flowing and tears running continuously, without regard for body or life, one makes a resolute vow: 'Though birth and death are boundless, I will definitely sever them; though sentient beings are countless, I will definitely rescue them; though vows and practices are immeasurable, I will definitely cultivate them; though the Buddha-fruit is unending, I will definitely realize it.' Such is called the mark of generating the mind [for awakening]. As for the evil that obstructs the precepts, it does not exceed the three obstacles: 1. the kleśāvaraṇa, 2. the karmāvaraṇa, and 3. the vipākāvaraṇa. As for the kleśāvaraṇa, the Bodhisattvabhūmi states: 'What are the four upakleśas that contradict the bodhisattva gotra's own dharma? The first is pramāda, which, because of having previously habituated the afflictions, makes one's nature become fierce and endure for a long time; this is called the first. Again, those who are foolish and unskillful rely on evil friends; this is called the second. Again, those who are restrained and coerced by elders, husbands, masters, kings, bandits, enemies, and the like, not obtaining independence, their minds are confused and disordered; this is called the third. Again, those who lack the necessities of life are attached to body and life; this is called the fourth.' Since the treatise calls these obstacles to one's own dharma, they should logically also obstruct the good of receiving the precepts. However, they are not separately questioned in the reception ritual because they are not definite; they are not like the seven impediments, which definitely prevent one from obtaining the precepts. As for the karmāvaraṇa, there are two kinds: 1. the seven ānantarya sins, and 2. the ten parājika offenses. As for the seven ānantarya sins: 1. shedding the blood of a Buddha, 2. killing one's father, 3. killing one's mother, 4. killing an upādhyāya, 5. killing an ācārya, 6. disrupting a karman [and] a monastic community that turns the wheel of Dharma, and 7. killing a holy person. The distinct marks of these seven will be clarified when we come to the text. The text states: 'If one possesses the seven impediments, one does not obtain the precepts in this present body; all other persons are permitted to receive the precepts.' Some say: 'If the seven ānantarya sins are not repented, one cannot receive them, but if repented, one may receive them.' Thus the Sūtra on Gathering the Joy of the Dharma states: 'Jatadha, having committed the five ānantarya sins, was banished by the king; at that time, terrified, he immediately became a śramaṇa, and in another country he cultivated the ten virtues, practiced seated meditation, and studied the Way, weeping day and night for thirty years. Obstructed by the sins of the five ānantaryas, his mind could not attain concentration; in a mountain cave he constantly cried out in a loud voice: "How bitter! How bitter! With what state of mind can I dispel this suffering?" At one time, when he was about to beg for food, lamenting, he descended from the cave and went to the village, and on the road he found a large bowl; in the bowl he saw the Dhāraṇī of Gathering the Joy of the Dharma to Renounce Suffering. Having obtained this sūtra, he immediately ceased begging for food, and returned joyfully to his cave, burned incense, bowed, and wept with tears of admiration; cultivating and reciting this sūtra in the cave, only after a year did he begin to extinguish his sins. Because of karmic obstacles, it could not enter his mind; at that time he immediately bathed and practiced for seven days, cautious like a novice child, making no slight mistake, practicing in this way for seven days without deviation, yet with sorrow and distress in his heart, not knowing what to do. Intentionally reflecting upon the written characters of this dhāraṇī for several repetitions, his mind suddenly became concentrated, and he was filled with joy, like a man who finds a hundred thousand catties of gold in the ground with no one knowing of it. With unending inner joy, he practiced for several years, flew through the air without hindrance, and beheld the Buddhas of the ten directions and three times.' Hence we know that ānantarya sins may also be repented and extinguished. Although this explanation exists, it does not serve as authentic proof. This sūtra merely speaks of the power of the sūtra to extinguish sin, and does not say that one obtains reception of the bodhisattva precepts; therefore, the original texts should be examined further. As for the ten parājika offenses, some say: 'Since the first four among the ten are fundamental natural sins, the matter is identical with the seven ānantaryas; whether one has repented or not repented in this present life, they are all obstacles. As for the remaining six parājikas, if repented, they are not obstacles; if not repented, they are obstacles.' However, the text of the sūtra says that if one who has committed the ten parājikas repents and obtains signs, one then obtains the precepts, and otherwise one does not; this is a general statement whose intention lies in the latter six. Some say: 'The karma of the first four is heavy: one must repent and see the signs to obtain reception, and without signs one does not obtain the precepts. The karma of the latter six is light: even without repentance, one can still receive them.' As for the statement that the ten parājikas require repentance, this is a general statement whose intention lies in the first four. Some say: 'Presently committing the ten parājikas without repentance is in all cases an obstacle; if repented, one can receive them in all cases.' Since the text makes no distinction, why fabricate forced interpretations? Such were the older views; there are further interpretations, which will be clarified when we come to the text. As for the vipākāvaraṇa: those in hells, hungry ghosts, and animals who do not understand speech, because of their heavy suffering and lack of comprehension, in principle cannot receive them. Furthermore, in the human realm, the people of the northern continent [Uttarakuru] and other classes, being by nature stubborn and obtuse, not understanding cause and effect, their aspirations being inferior and weak, lacking a resolute mind—classes such as these are also obstacles to reception. As for why they are not separately enumerated in the questioning on impediments: the signs of hells and the like are obvious, so there being no confusion, there is no need to ask; as for the stubborn and obtuse, they are eliminated in the questioning on vows. Furthermore, relying on the Benye jing, all six destinies can receive them; hence that scripture says: 'Sentient beings of the six destinies can all receive the precepts; provided they understand speech, they obtain the precepts without losing them.' One should know that hells have light and heavy [sufferings]: those with heavy cannot, but those with light can also receive them. Among the three realms, the desire and form realms are beyond dispute; as for the formless realm, explicitly it is not spoken of, but secretly there is also no impediment. Moreover, according to the reception of upāsaka precepts by lay bodhisattvas, there are further impediments that should be questioned and answered. Thus the ritual for reception says: at that time the monk should speak these words: 'Do your parents, wife and children, slaves, and sovereign permit you?' If he says 'They permit me', one should further ask: 'Have you ever owed property of the Buddha, Dharma, or Saṃgha, or property of others?' If he says 'I do not owe', one should further ask: 'In your present body, do you have any internal or external illness of body or mind?' If he says 'I have none', one should further ask: 'Have you committed improper deeds toward monks or nuns?' Matters such as these are also obstacles to precepts, and therefore must be inquired into and cleared away.