梵網經古迹記 2.8

2.8

第三、犯失者，謂菩薩戒無無餘犯，如有一分受、有一分持故。不同聲聞犯一重時，便破一切、失比丘性。如《本業經》：「一切菩薩凡聖戒盡心為體，是故心盡戒亦盡，心無盡故戒亦無盡。」心謂期心。若不放捨無盡戒願，無有盡犯無邊戒故。由此轉生戒亦恒隨，運運增長乃至成佛。猶如河水日夜不停，運運遷流自到大海。唯除故捨大菩提心，彼既心盡戒亦盡故。然犯重戒略有二種：一破、二污。若以上品煩惱纏犯，隨所犯支失戒律儀。若中下纏，唯污不失。如《瑜伽》云：「若諸菩薩毀犯四種他勝處法，數數現行都無慚愧，深生愛樂見是功德，當知說名上品纏犯。非諸菩薩暫一現行他勝處法，便捨菩薩淨戒律儀」，不同聲聞一犯即捨。又上纏犯雖失淨戒，經說即懺亦得重受，不同聲聞如斬頭者，現身不能復入僧數。廣引教理，如宗要釋。

Third, as for committing [offenses] and losing [the precepts]: the bodhisattva precepts have no complete violation, just as there is partial reception and partial upholding. It is not like the śrāvakas, who upon committing a single major offense break all of them and lose the status of a bhikṣu. As the Benye jing says: 'The essence of the ordinary and noble precepts of all bodhisattvas is the mind; therefore, when the mind is exhausted the precepts are also exhausted, and because the mind is inexhaustible the precepts are also inexhaustible.' 'Mind' refers to the intended resolve. If one does not give up the inexhaustible vow of the precepts, one cannot completely violate the boundless precepts. Therefore, upon rebirth the precepts also constantly follow along, continuously increasing moment by moment until one achieves Buddhahood, just as river water flows day and night without stopping, continuously coursing along until it naturally reaches the great ocean—except if one intentionally abandons the great bodhicitta, because when that mind is exhausted the precepts are also exhausted. However, committing a major precept has roughly two kinds: first, breaking; second, defiling. If committed with the entanglement of afflictions of the upper grade, according to the branch violated one loses the precept's moral restraint. If of middle or lower entanglement, it is merely defiled and not lost. As the Yogācārabhūmi says: 'If bodhisattvas transgress the four pārājika dharmas, repeatedly manifesting them with no shame or remorse at all, finding deep delight and seeing them as virtues, you should know this is called committing with upper-grade entanglement. It is not that bodhisattvas, temporarily manifesting a pārājika dharma once, immediately abandon the bodhisattva's pure moral restraint'—unlike the śrāvakas, who abandon them upon a single commission. Furthermore, although one loses the pure precepts through an upper-entanglement offense, the sūtra states that by immediately repenting one can receive them again, unlike the śrāvakas who are like one who has been beheaded and can no longer re-enter the monastic assembly in the present life. Extensively citing doctrines and reasonings is as explained in the Essentials of the Teaching.