梵網經古迹記 2.6

2.6

初受得者，六道眾生但解師語，要須先發大菩提心，謂誓定取無上菩提，窮未來際利樂有情。如《瑜伽》云：菩提心者，「決定希求以為行相」故。無上菩提，「一切有情義利為境」。發此心已，有二種受：一者一分受。隨其受者意樂所堪，或受一戒、或多，皆得成戒，名為菩薩，不同聲聞必總受持，若其一分不名比丘。謂令現身得阿羅漢，圓滿軌則，建立學處，十戒、具戒各必總受，若凡、若聖受學一軌。即由此義簡擇人器，除有遮難及餘趣也。菩薩不爾，隨分戒故，謂凡必無現身成佛，要經無數大劫修故。從但解語乃至金剛，隨其位力漸漸修滿，如成山海塵渧為初。既大菩提無德不攝，欲成彼聚何善非因？即由此義不擇趣生，但解師語發心皆得。雖但解語唯受一戒，猶勝二乘一切功德。羅漢功德但為自身，於有情界無有恩分；菩薩一戒為度一切，無一眾生不荷恩故。二者全分受，謂三聚戒。攝律儀者斷一切惡，惡謂一切應斷捨法，從初發心斷殺生等三賢十聖伏斷二障，乃至佛捨生死法故。攝善戒者修一切善，善謂一切應修證法，從初發心隨分所學三賢十聖各十勝行，乃至佛證二轉依故。饒益有情者度一切眾生，從初發心隨分教化，窮未來際度一切故。非諸凡夫即能一切，三聚頓誓漸修滿故。如是無礙所發願行，於諸願行最無上故。隨所生處，心其中王，然無畢竟堪為其果，唯除無上正等菩提。

First, as for receiving and obtaining: sentient beings of the six destinies, so long as they understand the master's words, must first give rise to the great bodhicitta—that is, vowing definitely to attain unexcelled bodhi and, exhausting the bounds of the future, to benefit and bring joy to sentient beings. As the Yogācārabhūmi says: bodhicitta has 'definite aspiration as its mental characteristic' and takes unexcelled bodhi and 'the benefit of all sentient beings as its objective sphere.' Having generated this mind, there are two kinds of reception: First is partial reception. In accordance with what the receiver's inclination can bear, whether receiving one precept or many, in each case it constitutes the precepts, and one is named a bodhisattva. This is unlike the śrāvakas, who must receive and uphold them in their entirety, and if one [receives only] a part, one is not named a bhikṣu. That is to say, in order to enable one to attain arhatship in the present body, fulfilling the rules of conduct and establishing the points of training, both the ten precepts and the full precepts must each be received entirely; whether ordinary persons or sages, they receive and train in the same single rule. Precisely through this meaning, candidates are screened, excluding those with impediments or of other destinies. The bodhisattva is not like this, because [bodhisattva] precepts are according to one's capacity—that is to say, ordinary persons definitely cannot achieve Buddhahood in the present body, for it must be cultivated through countless great kalpas. From merely understanding words up to the diamond [stage], in accordance with the strength of their stages, they gradually cultivate and fulfill them, just as the dust-mote and water-drop are the beginning of forming mountains and oceans. Since the great bodhi does not fail to encompass any virtue, when desiring to accomplish that gathering, what good is not a cause? Precisely through this meaning, there is no screening of destinies or births; so long as they understand the master's words, all can generate the mind and obtain [the precepts]. Although one merely understands words and receives only a single precept, this still surpasses all the merits of the two vehicles. The merits of an arhat are only for one's own self, having no share of grace toward the realm of sentient beings; a bodhisattva's single precept is for saving all, so there is not a single sentient being who does not bear its grace. Second is total reception, which refers to the three clusters of precepts. The precept that gathers the moral rules cuts off all evil; evil refers to all dharmas that should be severed and abandoned, from first generating the mind cutting off killing and so forth, through the three classes of worthies and ten classes of sages suppressing and cutting off the two hindrances, up to the Buddha abandoning the dharmas of birth-and-death. The precept that gathers good qualities cultivates all goods; good refers to all dharmas that should be cultivated and realized, from first generating the mind training according to one's capacity, through the ten superior practices each of the three classes of worthies and ten classes of sages, up to the Buddha realizing the two transformations of basis. The precept that benefits sentient beings saves all sentient beings, from first generating the mind converting according to one's capacity, exhausting the bounds of the future to save all. It is not that ordinary persons can immediately [do] all, because one suddenly vows the three clusters and gradually cultivates them to fulfillment. Such unimpeded vows and practices that have been generated are the most unexcelled among all vows and practices. Wherever one is born, this mind is the king among them; yet there is ultimately nothing that can serve as its fruit, except for unexcelled, correct, and equal bodhi.