梵網經古迹記 2.80

2.80

述曰：自下別誦。初十有四門：初二護自心念門，於憍逸處制輕慢故，於放逸處斷酒過故；次三護他心行門；次三仰修佛法門；後二救護眾生門。受王等位先受戒者，傳說有二：有說：菩薩雖曾有戒，爾時更受，為調心故，表等緣具。雖引無表，前戒類故，說非新得。如《對法》說，已依涅槃先起善根者，不復新起，豈彼後時不熏生種？此亦應爾。若曾無戒，何名佛子？犯何輕罪？有說：別解脫戒軌則之法，如比丘戒，無再受法。設雖重受，唯增舊戒。由此菩薩入初地已，捨有漏戒，受無滿戒，為欲長養成佛德故。先有戒故，見道不得。不同聲聞先無戒故，見道得戒。故《瑜伽》云「重受不新得」，不同餘法重熏種子。彼非作法，制軌則故。雖未受戒，佛子無失，已發無上菩提願故。犯輕罪者，結生憍慢，不必重受方無犯耶。若曾調心，應無用故。言「上座」者，眾中上首。「和上」者，即親教師授戒和上也。「阿闍梨」者，即軌範師，授戒、羯磨、威儀、教受、受業等師也。「同學、同見、同行」，如次同師、同宗、同乘者也。言「七寶」者，所重猶可施，何況所餘輕？此中意也。言「若不爾者」，恭敬供養不如法也。《瑜伽論》云：慢心、嫌心、恚心，染犯；懈怠、忘念，是犯非染。無違犯者：或病，或狂，或睡，或自說法，或與他語，或自聽法，或欲將護說法者心，或為將護多有情心，或為調伏，或護僧制，皆無違犯。

The commentary states: Hereafter they are recited separately. The first ten have four gates: the first two are the gate of guarding one's own mental thoughts, because in circumstances of arrogance and indolence slighting and contempt are prohibited, and in circumstances of heedlessness the fault of liquor is severed; the next three are the gate of guarding the mental conduct of others; the next three are the gate of reverently cultivating the Buddha Dharma; the last two are the gate of rescuing and protecting sentient beings. Regarding receiving precepts before receiving positions such as kingship, there are two traditional explanations: Some say: although the bodhisattva previously had the precepts, they receive them again at that time to tame the mind, and the conditions such as manifestation are complete. Although non-manifest [karma] is induced, because it is of the same category as the former precepts, it is said not to be newly obtained. As the Abhidharma states, for one who has previously produced wholesome roots based on nirvāṇa, they are not newly produced again—yet how could they not subsequently perfume and generate seeds? This should also be the case here. If one never had precepts, how could one be called a disciple of the Buddha? What minor offense would be committed? Some say: the ritual rules of the prātimokṣa precepts, like the bhikṣu precepts, have no method for receiving them again. Even if received again, it merely augments the former precepts. Because of this, when a bodhisattva enters the first bhūmi, they abandon defiled precepts and receive non-outflow precepts, in order to nurture the virtues of becoming a Buddha. Because they previously had precepts, they are not obtained at the path of seeing. This is unlike the śrāvaka who previously had no precepts, and thus obtains precepts at the path of seeing. Therefore the Yogācārabhūmi states: "Receiving them again is not newly obtaining them," which is not like other dharmas reperfuming seeds. That is not a ritual procedure, because of the prescribed ritual rules. Even if one has not yet received the precepts, there is no fault in being a disciple of the Buddha, because one has already made the vow for supreme bodhi. In committing a minor offense, it is contracted out of giving rise to arrogance; it does not require receiving them again to be free of offense. If one has already tamed the mind, it would be useless. As for "elder" (sthavira): the foremost among the assembly. "Upādhyāya": the preceptor who confers the precepts. "Ācārya": the master of deportment, such as the preceptor for precepts, karman, deportment, instruction, and study. "Companions in study, companions in view, companions in practice": in order, those with the same master, the same tenet, and the same vehicle. As for the "seven jewels": what is valued can still be given, how much more what is lesser and light? This is the intent here. As for "if one does not do so": respectfully paying homage and making offerings not in accordance with Dharma. The Yogācārabhūmi states: with a mind of arrogance, a mind of aversion, or a mind of anger, it is a defiled offense; with laziness or forgetfulness, it is an offense but non-defiled. Those who do not commit an offense: if one is ill, insane, asleep, preaching the Dharma oneself, conversing with another, listening to Dharma oneself, wishing to protect the mind of the Dharma preacher, wishing to protect the minds of many sentient beings, for the sake of taming them, or to guard the monastic regulations—in all these there is no offense.