瑜伽論記 14.33

14.33

謂有堪受，方可得受者，一者、有體；二、於出世中心有欣厭。惡律儀中，則不如是，故有差別。或由他由自而受律儀，或復有一唯自然受；除苾芻律儀等者，景云：由自由他此言是總，通明七眾及日夜戒，或唯自受除苾芻律儀者，總勸七眾所受及日夜戒以為三種，出家五眾總名苾芻律儀，在家中近事及近住。今明近事近住得有自受之義，出家五眾要從他受。以非一切皆堪受者，非黃門等之所能受故。若苾芻下，反難外人，云發戒時節，即出家五眾中二眾第三羯磨已得戒。若沙彌沙彌尼及二在家眾受三歸已即得戒，若出家二眾要他所受苾芻攝故，在家二眾得自然受即亦三歸已即得戒。若菩薩戒通自然受，攝一切戒盡，後出家已要從他受。今明二乘戒，故從他受。測云：由他由自者，辨從他得。唯自然受者，辨自淨心，受不依戒師。

“One who is capable of receiving it can then receive it”: first, having the [proper] physical basis; second, having aspiration and revulsion in the mind regarding worldly transcendence. In bad restraint, it is not like this, hence there is a difference. “Or restraint is received from others or by oneself, or again there are some who receive it purely spontaneously, except for the bhikṣu restraint, etc.”: Jing says: “By oneself or from others” is a general statement, commonly clarifying the seven assemblies and the day-and-night precepts. “Or received purely by oneself, except for the bhikṣu restraint” generally subsumes what is received by the seven assemblies and the day-and-night precepts into three kinds: the five renunciant assemblies are collectively called the bhikṣu restraint, while among the householders there are the upāsakas and the upavāsas. Now it is clarified that upāsakas and upavāsas may have the principle of receiving by oneself, whereas the five renunciant assemblies must receive from others. “Because not all are capable of receiving it”: because it cannot be received by paṇḍakas and the like. Under “If the bhikṣu...”, it inversely challenges the opponent regarding the timing of the arising of the precepts: namely, among the five renunciant assemblies, the two assemblies [of bhikṣus and bhikṣuṇīs] obtain the precepts upon the conclusion of the third karmavācanā. The śrāmaṇeras, śrāmaṇerīs, and the two householder assemblies obtain the precepts upon receiving the three refuges. The two renunciant assemblies must receive from others because they are subsumed under bhikṣus; the two householder assemblies may receive spontaneously, and they likewise obtain the precepts upon receiving the three refuges. The bodhisattva precepts admit of being received spontaneously across the board, subsuming all precepts entirely; if one later goes forth from the household, one must receive from others. Here, the precepts of the two vehicles are being clarified, so they are received from others. Ce says: “From others or by oneself” distinguishes obtaining from others; “purely received spontaneously” distinguishes purifying one’s own mind, receiving without relying on a preceptor.