菩薩戒本疏 1.7

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.