梵網經古迹記 2.6

2.6

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.