梵網經古迹記 2.153

2.153

述曰：菩薩理應讚勵新學，而蔑不攝制之為罪。如《瓔珞經》云：若化一人令發心受菩薩戒者，勝造大千界滿中佛塔。言「佛前懺悔」者，謂懺悔時憶念斯義。略攝頌曰：「佛誓度群生，我入一生數，遍知助我善，一切罪滅除。」自受羯磨，如《菩薩地》四十一說。「若千里內」等者，若爾，自受功德劣耶？不爾，雖無現緣，心猛利故。如五十三云：自受從他，若等心受，亦如是持，福德無別。問：五十三云：「若復有人作如是思：『我處居家難可活命，要當出家方易存濟。如諸苾芻所修梵行，我亦如是，乃至命終當修梵行。』如是出家戒不名意樂損害，雖非純淨，非不說名出家受具。」既爾，亦可不求菩提，亦有受得菩薩淨戒。答：聲聞之行身語為先，雖心不純，梵行容成。菩薩不爾，存意地故。或說彼文顯此心雜，非說都無涅槃意樂。

Commentary: In principle, a bodhisattva should praise and encourage new learners; disdaining and failing to receive them is prohibited as an offense. As the Yingluo jing says: 'If one transforms one person and leads them to generate the mind [of bodhi] and receive the bodhisattva precepts, that is superior to building a great trichiliocosm filled with Buddha stupas.' As for 'repenting before the Buddha', it means recalling this meaning at the time of repentance. A brief summary verse says: 'The Buddha vowed to deliver all living beings; I am counted among those born. May the Omniscient One aid my goodness, and all my offenses be eradicated.' Receiving [the precepts] by oneself through a karman is as explained in Chapter 41 of the Bodhisattvabhūmi. As for 'if within a thousand li', etc.: If so, is the merit of receiving them by oneself inferior? It is not; although there are no present conditions [of a teacher], one's mind is fierce and sharp. As Chapter 53 says: 'Whether receiving them oneself or from another, if received with an equal mind, and upheld likewise, the merit is not different.' Question: Chapter 53 says: 'If a person thinks: "Living at home, it is difficult to survive; I must renounce the household life to easily sustain myself. Just as the monks cultivate pure conduct, I too will cultivate pure conduct until the end of my life." Renunciation with such precepts is not called impairment of intention; although it is not pure, it is not not called renouncing the household life and receiving full ordination.' If so, can one also obtain the pure bodhisattva precepts without seeking bodhi? Answer: The practice of a śrāvaka takes body and speech as primary; although the mind is not pure, pure conduct may still be established. A bodhisattva is not like this, because [the bodhisattva path] resides on the ground of intention. Alternatively, that passage is meant to reveal that this mind is mixed, not that it completely lacks the intention for nirvāṇa.