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Translation of 菩薩戒本疏
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1814 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
Text
1.1
Preface to the Recarving of the Commentary on the Bodhisattva Prātimokṣa
1.2
The Bodhisattva-prātimokṣa of the Brahmajāla-sūtra is indeed the grand model for the manifestation [of Buddhas] throughout the three times, and the essential gateway for the seven assemblies to enter the stages. For this reason, those who have written commentaries and partitioned its sections number more than ten masters. Among those that survive today, there are only Fazang, Tiantai, Mingkuang, and Taehyeon; the rest have all become lost works. Alas, how lamentable! The compositions of these four masters each possess their own distinct excellence, like orchids and chrysanthemums; and the disciples of the precepts in this world mostly adhere to Master Taehyeon. Yet in his commentary he frequently cites the two commentaries of Fazang and Uijeok, indefatigably adducing them to verify meanings and explain the text. Among widely read scholars, few indeed have not turned to look into them. It was only to be regretted that while Fazang's commentary survived, Uijeok's commentary had already perished. I once visited the sūtra repository of Chanlin in Luodong, where I chanced to pay homage to a surviving volume; having suffered long from the passage of time, it was considerably moth-eaten and damaged, and through repeated copying many omissions had also accumulated. I searched far and wide for a complete edition, but no one dared report one, and so I sighed over this for many a winter and summer. To the north of the city was Dharma Master Hongyuan, who had long preserved this commentary and kept it secretly as a family treasure. Once, upon reading my moth-eaten volume, he supplemented the lost passages, and from this a complete edition was first obtained. On another day, a carver of printing blocks came with that moth-eaten volume in his sleeve, saying: 'If you would kindly mend it, I will commit it to print.' Delighted to broaden its transmission, I thereupon undertook its revision and repair. Vinaya Master Bian of Mi'yan then promptly added the phonetic glosses and collated the various editions to give them to the carver, and when the book was finished, he requested a preface. In the midst of my rejoicing, forgetting my own unworthiness, I forthwith recorded the circumstances from beginning to end to serve as a prefix to the head of the commentary. May its circulation be unimpeded, and may it be transmitted far to the time of the Dragon Flower!
1.3
At the time of:
1.4
The day of the poṣadha in the last month of summer, the jiazi year of the first reign-year of Jōkyō [1684], respectfully recorded by the śramaṇa Dōkū, disciple of the bodhisattva precepts, at Chisoku Hermitage in Futakobu.
1.5
Composed by the Silla Śramaṇa Uijeok
1.6
Now, the root of virtuous conduct is that from which the Way arises; that whereby the lineage of awakening is fostered, the true Dharma is continued and exalted, the long stream [of saṃsāra] is severed, the other shore is reached, and sentient beings are rescued and ferried across, never fails to proceed from this. Therefore, when the Tathāgata was first beneath the tree of awakening, he initially established the bodhisattva prātimokṣa, which is truly the foundation for quieting afflictions and escaping bonds, the root of cultivating causes and realizing fruits. Since it is termed 'prohibiting and stopping', there is no multitude of evils that it does not cut off; and since it is also called 'filial obedience', there are no varieties of good that it does not gather. When its outlines are drawn, the ten branches are inexhaustible; when its general items are summarized, the six and eight leave nothing omitted. Illuminating the path of awakening, it is likened to the sun and moon; adorning the dharmakāya, it is compared to a necklace of jewels. The merit of its establishment and its virtue are difficult to display fully. Yet the text and meaning of this precept scripture are profound and hidden, so an exposition should be composed; since the rationale is difficult to comprehend, we must first classify and distinguish [its topics], briefly indicating its essential purport. The methods of precepts are immeasurable, but their essentials consist solely in reception and subsequent compliance. Through 'reception', the root of karma is first initiated, and the Dharma is taken into the body; through 'subsequent compliance', the observing mind subsequently arises, manifesting conditions and offering protection. First, discriminating reception has two parts: first, explaining that through favorable conditions one obtains reception; second, showing that through contrary conditions one loses reception. Discriminating what is obtained has four aspects: 1. selecting the vessel, 2. selecting the master's virtue, 3. the procedural regulations for reception, and 4. questions and answers to dispel doubts.
1.7
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.
1.8
Regarding examining the master's virtues, [the candidate] must possess four virtues before being qualified to serve as a master who confers the bodhisattva precepts: first, being a fellow-practicing bodhisattva, distinguishing [them] from the two vehicles; second, having already generated the great aspiration, distinguishing [them] from those who have not yet generated the mind [of awakening]; third, possessing wisdom and capacity, which means being able to understand and uphold the text and meaning; fourth, being able to confer and unfold [the precepts] according to the meaning expressed in speech, which means having clear speech and eloquence, preaching the Dharma to confer [the precepts] upon others, and opening their minds to bring about understanding. Furthermore, Dharma Master [Kumāra]jīva said: One who is endowed with five virtues ought to serve as a master: first, firmly upholding the pure precepts; second, having fully completed ten rains retreats; third, being well-versed in the Vinaya-piṭaka; fourth, having wondrous mastery of meditative contemplation; fifth, having plumbed the depths of the treasury of wisdom. Furthermore, the Bodhisattvabhūmi states: 'Moreover, bodhisattvas do not seek to receive the pure precepts received by bodhisattvas from anyone who is devoid of hearing and wisdom, nor should they receive them from one who lacks pure faith. That is to say, toward the pure precepts to be received in this way, one who fundamentally lacks faith and understanding, who cannot enter into them, and who does not reflect properly; one who is stingy and greedy, overwhelmed by stinginess and greed, having great desires, and without contentment—from such a one they should not receive [the precepts]. One who violates the pure precepts, who has no respect toward the śikṣāpadas, and who is lax toward the moral discipline of the precepts—from such a one they should not receive [the precepts]. One who is resentful, predominantly impatient, and incapable of enduring transgressions by others—from such a one they should not receive [the precepts]. One who is indolent, who is slothful, who is predominantly addicted to indulgence, fond of day and night sleep, reclining, and lying down, who enjoys gathering followers, and who delights in frivolous talk—from such a one they should not receive [the precepts]. One whose mind is distracted, incapable of cultivating the dwelling of a wholesome mind on a single object even for the milking of a cow—from such a one they should not receive [the precepts]. One who is dull-witted, of the foolish class, of an extremely inferior mind, and who slanders the bodhisattva sūtra-piṭaka and the bodhisattva-piṭaka mātṛkā—from such a one they should not receive [the precepts].' The import of this passage is that only one who is far removed from lack of faith and the six corrupting obstacles, and endowed with pure faith and the six perfections, is qualified to be a master. Thus, as for those who receive and confer the bodhisattva precepts: it is not easy for a disciple to be an endowed vessel, and it is exceedingly difficult for a master to be fully endowed with virtues. If the conferring and receiving parties encounter each other and both are fully qualified, carrying on and prospering [the Dharma] according to the Dharma, the lineage of awakening will flourish, and the tree of the path can be expected [to bear fruit] in due time.
1.9
The ritual procedures for receiving the precepts comprise six sections in brief: 1. revealing the virtues to encourage reception; 2. the superior and inferior regarding conditions; 3. the collective and distinct among the seven assemblies; 4. the sequence of the Greater and Lesser [Vehicles]; 5. directly explaining the ritual of reception; 6. comparison to reveal superiority. Regarding 'revealing the virtues to encourage reception', the text says: 'When sentient beings receive the Buddha-precepts, / they immediately enter the rank of the Buddhas. / Once their rank is equal to the Great Awakened One, / they are truly sons of the Buddhas.' The Benye jing says: 'For entering the ocean of the Three Jewels, faith is the root; for dwelling in the Buddha's household, precepts are the root. Beginning bodhisattvas—whether men or women—who initially generate the aspiration to leave home and wish to succeed to the bodhisattva rank should first receive the precepts of the true Dharma. Precepts are the foundation of the treasury of merits of all practices; directly facing the path of the Buddha-fruit, they are the root of all practices. These precepts are able to eliminate all great evils, the seven views, and the six attachments; they are the bright mirror of the true Dharma.' It also says: 'Buddha-sons! Having received the ten inexhaustible precepts, the recipient transcends the four māras and crosses over the suffering of the three realms. From life to life, they never lose these precepts; they constantly accompany the practitioner until the attainment of buddhahood. If any sentient beings of the past, future, or present do not receive these bodhisattva precepts, they are not named sentient beings. Those with consciousness are no different from beasts and are not named humans. Constantly estranged from the ocean of the Three Jewels, they are not bodhisattvas, not men, not women, not spirits, and not humans; they are named beasts, named false views, and named outsiders; they are lacking in human nature. Hence we know that the bodhisattva precepts have a method for receiving them but no method for relinquishing them; though transgressed, they are not lost, reaching unto the limit of the future. Furthermore, if a Dharma master can teach and convert one person in any land to leave home and receive the bodhisattva precepts, the merit of this Dharma master surpasses that of building eighty-four thousand stupas—how much more so for two people, three people, or up to hundreds and thousands; the fruit of such merit cannot be measured. As for teachers, husband and wife or the six relations may mutually serve as master and transmit [the precepts]. The recipients enter into the number of the bodhisattvas of all Buddha-realms, transcending the suffering of birth and death for three kalpas. Therefore, one should receive them. Having them and transgressing is superior to lacking them and not transgressing. One who transgresses is named a bodhisattva; one without transgression is named an outsider.' Regarding 'the superior and inferior regarding conditions', the sūtra says: 'There are three kinds of receiving precepts: First, when Buddhas and bodhisattvas are present before one, receiving them yields the genuine superior-grade precepts. Second, after the nirvāṇa of the Buddhas and bodhisattvas, if within a thousand li there is a bodhisattva who previously received the precepts, one requests them to serve as Dharma master, saying: "Instruct me in the precepts." Having first bowed to their feet, one should speak thus: "I request the great venerable one to serve as master and confer the precepts upon me." That disciple receives the precepts of the true Dharma. These are the middle-grade precepts. Third, after the Buddha's nirvāṇa, when within a thousand li there is no Dharma master, one should kneel before an image of the Buddhas and bodhisattvas with palms joined and take the vows oneself to receive the precepts, speaking thus: "I, so-and-so, declare to the Buddhas of the ten directions, the bodhisattvas of the great grounds, and the rest: I train in all the bodhisattva precepts." These are the lower-grade precepts. The second and third [times] are also spoken in this manner. Buddha-sons! These three kinds of receiving precepts have been spoken by past Buddhas, will be spoken by future Buddhas, and are now spoken by present Buddhas; they have been trained in by past bodhisattvas, will be trained in by future bodhisattvas, and are now trained in by present bodhisattvas. They are the true Dharma precepts of all Buddhas. If any Buddha or any bodhisattva does not enter this gateway of the Dharma precepts yet attains the fruit of the unexcelled path and the ground of the equality of space, there is no such possibility.' Regarding 'the collective and distinct among the seven assemblies', among the three kinds of precepts, the features of the precepts that gather wholesome dharmas and the precepts that gather sentient beings are mostly shared between monastics and laypeople, whereas the deportments of the precepts of moral discipline differ among the seven assemblies. Now, based on moral discipline, we distinguish the collective and the distinct. The ritual procedures for receiving the precepts of moral discipline are twofold: first, receiving them collectively together with the other two; second, receiving them distinctly apart from the other two. In the collective procedure of reception, there is no distinction among the seven assemblies, because all three precepts are named and received collectively. Thus, a single karman extends to those seven assemblies, while in their subsequent aspects, what is upheld differs; the ritual of reception in the Bodhisattvabhūmi-dhāraṇī directly refers to this. If received distinctly, the rituals for the seven assemblies differ: if the two lay assemblies receive their five precepts, as for the subsequent aspects, the six major and twenty-eight minor precepts are further explained, fully detailed in the Sujāta-upāsaka-sūtra. The ritual of reception for the two monastic assemblies with full ordination relies on a jñapti-karman from a sangha of ten members, and so forth. The Nirvāṇa-sūtra says: 'Those who receive the precepts of worldly teaching obtain them only after a jñapti-caturtha-karman.' This directly refers to this. The lower three assemblies each follow their respective rituals; their rituals are the same as those of the śrāvakas. Regarding 'the sequence of the Greater and Lesser [Vehicles]', herein there are two: 1. first the Lesser and then the Greater; 2. first the Greater and then the Lesser. If one first receives the Lesser and later receives the Greater, are the former Lesser Vehicle precepts relinquished or do they remain? Furthermore, are not killing and the rest, which are shared with the śrāvakas, newly obtained, or are they the former precepts themselves? One says: When the mind turns, the Lesser transforms into the Greater; therefore, the former Lesser precepts are not relinquished and remain, yet they cannot be called Lesser Vehicle precepts; because the mind has turned, the precepts shared with the śrāvakas are not newly increased. As for the unshared precepts, they are newly obtained at the time of reception. A second says: When the mind turns and one newly receives them, although the former are not relinquished, because the aspiration of the mind differs, abstaining from killing and so forth are further augmented, just as when one receives the full ordination, abstaining from killing and so forth are further obtained. As for 'first the Greater and then the Lesser', if one regresses from the Greater and enters the Lesser, one immediately loses the Greater precepts; if one does not regress from the Greater but simply trains in the Lesser in accordance with it, one does not lose the former Greater [precepts]; although one receives the śrāvaka precepts, one is not called a Lesser Vehicle person. Regarding 'the actual method of reception', according to the Bodhisattvabhūmi, there are eight ritual steps: 1. Requesting the master. The text says: 'If bodhisattvas wish to train diligently in the three collections of precepts trained in by such bodhisattvas, whether they are householders or renunciants, having first generated the vast vow for anuttarasamyaksaṃbodhi, they should carefully seek out a bodhisattva of shared practice who has already generated the great vow, possesses wisdom and power, and is able to confer and explain the meaning through verbal expression. Before such an exalted bodhisattva endowed with these virtues, they first bow to both feet and make this request: "I now wish to ask to receive the pure bodhisattva precepts from the good son—or elder, or venerable one. I only pray that you will not spare the brief exertion, and will compassionately consent to confer them." ' 2. Seeking empowerment. The text says: 'Having made this unerring request, with the right shoulder bared, one reverently makes offerings to the World-Honoured Buddhas of the ten directions and the three times, and to the assemblies of bodhisattvas who have already entered the great grounds, attained great wisdom, and achieved great supernormal powers, currently focusing one's mindfulness upon their virtues.' 3. Begging for the precepts. The text says: 'In accordance with one's capacity and causal power, generating a profoundly pure mind, not a petty pure mind, before the superior bodhisattva endowed with wisdom and power, with humble reverence, kneeling with knees touching the ground or squatting, facing before the Buddha image, one makes this request: "I only pray that the venerable one—or elder, or good son—will compassionately confer upon me the pure bodhisattva precepts." ' 4. Nurturing the pure mind. The text says: 'Having made this request, focusing the mind on a single object, one nurtures a pure mind: "Before long, I shall obtain the inexhaustible, immeasurable, unexcelled treasury of virtues." Having thus reflected accordingly upon this matter, one remains in silence.' 5. Questioning the conditions. 'At that time, the bodhisattva endowed with wisdom and power, with an undistracted mind, sitting or standing, says to that bodhisattva capable of practicing the correct practice: "Listen, good son—or Dharma brother—of such a name: Are you a bodhisattva or not?" They should answer: "I am." "Have you generated the bodhi-vow or not?" They should answer: "I have already generated it." ' 6. The actual reception. 'From this point onward, one should say: "Listen, good son—or Dharma brother—of such a name: Do you wish to receive from me all the śikṣāpadas of all bodhisattvas, to receive all the pure precepts of all bodhisattvas—namely, the precepts of moral discipline, the precepts that gather wholesome dharmas, and the precepts that benefit sentient beings? Such śikṣāpadas and such pure precepts were possessed by all past bodhisattvas, will be possessed by all future bodhisattvas, and are currently possessed everywhere by all present bodhisattvas of the ten directions. In these śikṣāpadas and these pure precepts, all past bodhisattvas have trained, all future bodhisattvas will train, and all present bodhisattvas now train. Are you able to receive them or not?" The reply is: "I am able to receive them." The conferring bodhisattva speaks likewise a second and third time. The receiving bodhisattva also answers likewise a second and third time. The conferring bodhisattva asks in this manner up to the third conferral of the pure precepts. The receiving bodhisattva answers in this manner up to the third reception of the pure precepts.' 7. Addressing and requesting witness. Detailed as in that text. 8. Bowing and withdrawing. The text says: 'Having thus performed the karman and other matters of receiving the bodhisattva precepts, the conferring and receiving bodhisattvas both rise and make offerings to the Buddhas and bodhisattvas everywhere in the boundless world-realms of the ten directions, prostrate at their feet, and reverently withdraw.' The ritual procedures for conferring the precepts are not singular among various masters; here they are briefly recounted following the Bodhisattvabhūmi-dhāraṇī. There are differences among such explanations, which should be investigated in the various texts. As for 'comparison to reveal superiority': 'The precepts of moral discipline received by such a bodhisattva are, among all other precepts of moral discipline received, accompanied by the most superior, unexcelled, immeasurable, and boundless great treasury of virtues, brought forth by the primary and supreme resolve of bodhicitta, and universally capable of counteracting all kinds of evil conduct toward all sentient beings. All prātimokṣa disciplines, compared to these bodhisattva precepts of moral discipline, do not equal a hundredth part, do not equal a thousandth part, nor do they equal a part reckoned by number, calculation, counting, simile, or upaniṣad; they encompass all great virtues.'
1.10
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.
1.11
Regarding losing the reception [of the precepts] due to adverse conditions, the Bodhisattvabhūmi states: "Briefly, the pure moral discipline of the bodhisattva is renounced through two conditions: first, renouncing the great vow for anuttarasamyaksaṃbodhi; second, actively committing parājika offenses with a predominant entanglement." The Viniścayasaṃgrahaṇī states: "Furthermore, the causes and conditions for renunciation are briefly of four kinds: first, definitively giving rise to a mind of a discordant class with the mind that received [the precepts]; second, intentionally giving rise to words of renunciation before a great man endowed with discernment; third, committing all or any of the four parājika offenses; fourth, committing all or any of the four parājika offenses or those conforming to them with a heightened, predominant entanglement. Due to these causes and conditions, one should know that the bodhisattva discipline is renounced. If one regains a pure mind of reception, one should receive them again." Question: Can the two and the four conditions of renunciation subsume each other? Answer: One [master] says: They subsume each other. Because the numbers are merely expanded or condensed, while their essence has no difference. The first two of the four divide the first of the two, and the latter two belong to the same category as the second of the two; therefore, the two and the four mutually subsume each other. Another says: That is not so. The mind of a discordant class can indeed subsume renouncing by utterance in the first condition. But how could the first condition include [the second of the four]? When renouncing before another person, one does not necessarily regress from the vow. That is, if someone has previously received the bhikṣu precepts and, encountering circumstances, relinquishes them to become a śrāmaṇera, etc., although he does not renounce the great vow for bodhi, he can nevertheless renounce what was previously received. If that were not so, since relinquishing the vow would already renounce the precepts, why would one need to utter words of renunciation before another person? Even if one utters words of renunciation immediately upon regressing from the vow, they should not be differentiated into two conditions. Furthermore, the fourth of the four should subsume the latter of the two, because both speak of a predominant entanglement and committing a parājika offense. The third of the four does not mention "predominant"; how could it subsume the latter condition of the two? Moreover, what is a parājika, and what conforms to a parājika, such that one says the second [of the two] subsumes the latter two? If one says the third is committing a parājika, that refers to the four parājikas spoken of in the basic text [of the Bodhisattvabhūmi]. If the fourth is committing what conforms to a parājika, that refers to the first six of the ten grave precepts. The basic text says: The four parājikas require committing them with a predominant entanglement before the precepts are lost. Why does the third condition merely speak of "committing all or any"? Hence we know that the third of the four is not included in the two conditions. If so, what are they? That is, when committing the first four grave offenses such as killing, one does not wait for a predominant entanglement; one renounces [the precepts] immediately upon committing them. When committing the latter four or the latter six, one must give rise to a predominant entanglement before renouncing the precepts. Because the latter four or six are not offenses grave by nature, they are called grave only for bodhisattvas and not for others. The former four are the reverse of the former; hence they are called grave for all. Although the latter four or six are not grave by nature, because they conform to what is grave by nature, they are called "conforming to parājika." Question: As quoted above, the Benye jing states: "The bodhisattva precepts have a method of reception but no method of relinquishment; even if violated, they are not lost, [lasting] to the end of future time." Why does the treatise say they are renounced through two or four conditions? Does this statement not fail to comprehend the words of the sūtra? Answer: They refer to different meanings, and therefore do not contradict each other. What does this mean? Speaking of losing the precepts refers to renouncing the function of guarding and collecting that continuously intensifies upon the seeds perfumed by the volition of the commitment. If discussing the essence of the seed, once perfumed, it exists forever; if discussing the function, it may be lost due to adverse conditions. Viewing the essence through its function, the treatise therefore speaks of renouncing the precepts; viewing the function through its essence, the sūtra therefore says they are not lost. Thus that sūtra states: "All pure precepts of bodhisattvas, ordinary and noble, take the mind entirely as their essence; therefore, when the mind is exhausted the precepts are also exhausted, and because the mind is inexhaustible the precepts are also inexhaustible." Question: If so, should the śrāvaka precepts also not be lost through the five conditions? Answer: In terms of the essence, that indeed should be so. But in the teachings for those śrāvakas, the Buddha mostly spoke of the precepts as form in terms of their function; therefore, he did not say they exist forever without being lost. What the śrāvakas receive is renounced through five conditions: first, renunciation at the end of life; second, renunciation through the emergence of two genders; third, renunciation through severing the roots of goodness; fourth, renunciation through a formal act; fifth, renunciation through committing a grave offense. What the bodhisattva receives has an aspiration extending to the end of future time; therefore, there is no renunciation at the end of life. Those with two genders are also permitted to receive the bodhisattva precepts; therefore, there is no renunciation upon the emergence of two genders. Because giving rise to a discordant mind immediately loses the precepts, one does not wait for the severing of the roots of goodness to renounce them. The examination of the essence of the reception is concluded.
1.12
Next, the practice of subsequent compliance is explained. Subsequent compliance is twofold: superior persons, from their initial reception onward until bodhi, are exclusively dedicated and have no violations; middling and inferior persons, though violating precepts according to circumstances, recollect their original reception, and having violated them, restore their purity. Both of these are called subsequent training in the precepts. Although this is a general explanation, within it, the characteristics of subsequent compliance are further clarified individually with respect to the three precepts. Regarding the characteristics of subsequent compliance within the precept of moral discipline: "As the sūtras say: 'Accomplishing śīla, skillfully guarding the prātimokṣa discipline, complete in both rule and conduct, having great dread upon seeing subtle offenses, skillfully receiving and training in all the training rules.' 'Accomplishing śīla' means being able to protect pure śīla; that is, maintaining pure discipline in correspondence and without deficiency, it is called accomplishing śīla. 'Skillfully guarding the prātimokṣa discipline' means being able to skillfully protect and maintain the śīla of renunciation; that is, individually guarding all disciplines for the sake of seeking liberation, it is called prātimokṣa discipline; because by this discipline one can swiftly escape the suffering of saṃsāra. 'Complete in both rule and conduct' means having pure śīla that is difficult to reprimand. 'Complete in rule' means that all comportments, etc., are not reproved by the wise. 'Complete in conduct' means staying far away from the five kinds of places not to be visited by bhikṣus. What are the five? Namely: the houses of courtesans, the houses of prostitutes, the houses of alcohol sellers, the royal palace, and the houses of caṇḍālas and executioners. 'Having great dread upon seeing subtle offenses' means being vigorous and reverent toward the śīla one is training in. In regard to conventional offenses, being vigorous and reverent, cultivating, learning, and protecting them just like natural offenses, is called having great dread upon seeing subtle offenses. 'Skillfully receiving and training in all the training rules' means completely receiving and training in the śīla to be trained in. That is, fully and completely receiving and training in the training rules is called skillfully receiving and training in all training rules." Regarding the characteristics of training in subsequent compliance with the precept of gathering wholesome dharmas: "When bodhisattvas diligently cultivate the precept of gathering wholesome dharmas, they should skillfully observe, briefly, six states of mind. What are the six? First, the disdainful mind; second, the mind conjoined with indolence; third, the shrouded mind; fourth, the fatigued mind; fifth, the mind accompanied by sickness; sixth, the mind accompanied by obstacles. When bodhisattvas, regarding wholesome dharmas, have any slighting mind, lack of resolute conviction, and contemptuous mind, this is called a disdainful mind. If there is a mind entangled with laziness, arrogance, intoxication, and negligence, it is called a mind conjoined with indolence. If there is a mind entangled with any hindrance such as desire, or by kleśas and upakleśas, it is called a shrouded mind. If, while abiding in vigorous and superior diligence, physical fatigue and mental weariness overpower one's mind, it is called a fatigued mind. If there are illnesses afflicting one's mind so that one lacks strength and is incapable of practice, it is called a mind accompanied by sickness. If there are obstacles such as fondness for conversation pursuing one's mind, it is called a mind accompanied by obstacles. Bodhisattvas should properly observe within these six states of mind: 'Among these six states of mind, is any one present before me, or is there none?' Regarding the first three minds, bodhisattvas must never give rise to them at all; even if already arisen, they should not tolerate them; if they tolerate them and do not discard them, in all instances this is called an offense. When a fatigued mind is present, and because of this mind one abandons wholesome skillful means: if, for the sake of temporarily resting physical and mental weariness, one will subsequently cultivate wholesome dharmas abundantly, one should know there is no offense. If one utterly and completely abandons them, thinking, 'What use is it for me to diligently cultivate such wholesome dharmas, making me abide in this suffering at present?'—if it is like this, one should know there is an offense. When the mind accompanied by sickness is present, having no mastery here and being unable to cultivate wholesome prayoga according to one's wish, even if one tolerates it, there is no offense. When the mind accompanied by obstacles is present, if one falls into it against one's desire, or observes that there is great benefit in this, even if one tolerates it, there is no offense. If one deliberately enters into it according to one's desire, or observes that there is no benefit or little benefit in it and yet deliberately tolerates it, one should know there is an offense. Among these six minds, if the former three arise and one tolerates them, it is invariably an offense. Although one tolerates the mind accompanied by sickness, it is invariably without offense. If the remaining two minds arise and one tolerates them, it is either an offense or without offense." Regarding the characteristics of training in subsequent compliance with the precept of benefiting sentient beings: "When bodhisattvas diligently cultivate the precept of benefiting sentient beings, they should properly observe the practices subsumed under six bases, namely: self and other, material decline, material flourishing, spiritual decline, and spiritual flourishing; these are called the six bases. 'Material decline' means not obtaining clothing, food, etc., that have not yet been obtained, or their disruption once obtained; the opposite of this should be known as material flourishing. 'Spiritual decline' means transgressing the training, and being unable to hear the subtle phrases of the Dharma taught by the Tathāgata subsumed under the ultimate truth that one had not heard before. Just as not hearing what was not heard before, likewise, being unable to contemplate what was not contemplated before; having obstacles to hearing and obstacles to contemplating, and even if hearing and contemplating, soon forgetting them again. Being unable to realize the wholesome states cultivated and attained that have not yet been realized, and even if realized, regressing from them; the opposite of this should be known as spiritual flourishing. Here, for a bodhisattva to cause one's own spiritual decline in order to bring about another's material flourishing: this should not be done. Just as with causing material flourishing, causing spiritual flourishing is also like this. The meaning here is: what is subsumed under transgressing the training, and what conforms to transgressing the training, or what is subsumed under regressing from realized dharmas, should be known as spiritual decline. Furthermore, for bodhisattvas to cause their own material decline in order to bring about another's material flourishing: if this material flourishing does not induce spiritual decline, this should be done. If it induces spiritual decline, this should not be done. Just as with causing material flourishing, causing spiritual flourishing is also like this. Furthermore, for bodhisattvas to cause their own material flourishing in order to bring about another's material flourishing: this should be done. Just as with causing material flourishing, causing spiritual flourishing is also like this. Furthermore, for bodhisattvas to cause their own spiritual flourishing in order to bring about another's material flourishing: this should be done. Just as with causing material flourishing, causing spiritual flourishing is also like this. Regarding such matters, if one does not practice them, it is called an offense; if one practices them properly, it is called without offense." (The passage on moral discipline here is excerpted from the Abhidharmasamuccaya; the passages on the other two precepts are excerpted from fascicle 75 of the Yogācārabhūmi.) Furthermore, fascicle 75 states: "If one is deficient in any of these three received bodhisattva precepts, one should know that one is not protecting them. One should say that one does not protect the bodhisattva discipline; one should not say that one protects these three kinds of precepts. Because the precept of moral discipline collects and holds them, causing them to be in harmony: if one can diligently cultivate and protect this, one can also diligently guard and protect the other two. If one cannot protect this, one also cannot protect the other two. Therefore, if one violates moral discipline, it is called violating all bodhisattva discipline." Together with this, the essential purport of the precepts has been briefly explained; its meaning is roughly thus.
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