梵網經古迹記 2.80

2.80

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.