梵網經述記卷第一 1.1

1.1

發菩提願未。答言已發若依此經。和上問七遮故。下經言。若欲受戒時。法師問言。現身不作七逆罪邪。菩薩法師不得與七逆人現身受戒。七逆者。出佛身血。殺父母殺和上。殺阿闍梨。破羯磨轉法輪僧。殺聖人。若具七遮。即身不得戒。餘一切得受戒。而瑜伽說。不說七遮者。作懺悔亦得戒故。非如聲聞犯邊罪已。更不得受。各據義故不相違。謂。此經中據不懺悔者說作七逆現身不得戒。論中據懺悔亦有受戒義故略不說。第四正作羯磨者。如瑜伽說。自此已後應作如是言。汝如是名善男子。或次第欲於我所受諸菩薩一切學處。受諸菩薩一切淨戒。所謂律儀戒。攝善法戒。饒益有情戒。如是學處。如是淨戒。過去一切菩薩已具。未來一切菩薩當具。普於十方現在一切菩薩今具。於是學處。於是淨戒。過去一切菩薩已學。未來一切菩薩當學。現在一切菩薩今學。汝能受不。若能受。能授菩薩第二第三亦如是說。能受菩薩第二第三亦如是答。能授菩薩作如是問。乃至第三授淨戒已。能受菩薩作如是答。乃至第三請證。如瑜伽云。受淨戒已。能受菩薩不起于坐。能授菩薩對佛像前。普於十方現住諸佛及諸菩薩。恭敬供養頂禮雙足。作如是白。某名菩薩。今已於我某菩薩所。乃至三說受菩薩戒。我某菩薩已某作證。唯願十方無邊無際諸世界中諸佛菩薩第一真聖。於現不現一切時處。一切有情皆現學者。於此某名受菩薩戒亦為作證。第二第三亦如是。受戒羯磨畢竟。從此無間。普於十方無邊無際諸世界中現住諸佛已入大地諸菩薩前。法爾相現。由此表示。如是菩薩已受菩薩所受淨戒。爾時十方諸佛菩薩。於是法爾之相生起憶念。由憶念故。正智見轉。由正智見。如實覺知。某世界中某名菩薩。某菩薩所。正受菩薩所受淨戒。一切於此受戒菩薩如子如弟。生親善意。眷念憐愍。由佛菩薩眷念憐愍。令是菩薩希求善法倍復增長。無有退減。當知是名菩薩戒。啟白請證如是。已作受菩薩戒羯磨等事。授受菩薩俱起供養。普於十方無邊無際諸世界中諸佛菩薩頂禮雙足。恭敬而退。如是菩薩所受律儀戒。於餘一切所受律儀戒。最勝無上無量無邊大功德藏之所隨逐。第一最上。廣說乃至。一切別解脫律儀。於此菩薩律儀戒。百分不及一。千分不及一。數分不及一。計分不及一。算分不及一。喻分不及一。鄔波尼殺曇分亦不及一。攝受一切大功德故。

'Have you generated the vow of bodhi yet?' [The candidate] replies: 'I have already generated it.' If following this sūtra, the upādhyāya asks about the seven impediments, for the subsequent text of the sūtra states: 'When one wishes to receive the precepts, the dharma master asks, "In this present life, have you not committed the sins of the seven heinous sins?" A bodhisattva dharma master must not confer the precepts upon a person guilty of the seven heinous sins in this present life. The seven heinous sins are: shedding the blood of a Buddha; killing one's father; killing one's mother; killing an upādhyāya; killing an ācārya; disrupting the karman of the Saṅgha that turns the wheel of the Dharma; and killing a noble person. If one possesses [any of] these seven impediments, one cannot obtain the precepts in this life, whereas all others are able to receive the precepts.' But as for the Yogācārabhūmi not mentioning the seven impediments, it is because if one performs repentance one also obtains the precepts, unlike the śrāvaka who, having committed a borderline transgression (pārājika), cannot receive them again. Each is based on a [different] perspective, so they do not contradict each other: that is, this sūtra speaks based on those who do not repent, saying that having committed the seven heinous sins one cannot obtain the precepts in this present life, whereas the treatise speaks based on the fact that with repentance there is also the possibility of receiving the precepts, and therefore omits mentioning them. Fourth, regarding properly performing the karman: as the Yogācārabhūmi states, from this point forward one should speak thus: 'Good son of such-and-such a name, or [addressed in] sequence, do you wish to receive from me all the bodhisattva śikṣāpadas and receive all the pure precepts of the bodhisattva, namely the precept of restraint, the precept of gathering virtuous dharmas, and the precept of benefiting sentient beings? All bodhisattvas of the past have already possessed such śikṣāpadas and such pure precepts; all bodhisattvas of the future will possess them; and all bodhisattvas now residing in the ten directions currently possess them. In these śikṣāpadas and in these pure precepts, all bodhisattvas of the past have trained; all bodhisattvas of the future will train; and all bodhisattvas of the present are now training. Can you receive them?' If he is able to receive them, the conferring bodhisattva speaks likewise a second and a third time, and the receiving bodhisattva answers likewise a second and a third time. The conferring bodhisattva asks in this manner up to the third time, and having conferred the pure precepts, the receiving bodhisattva replies in this manner. Up to the third request for witnesses: as the Yogācārabhūmi states, having received the pure precepts, the receiving bodhisattva does not rise from his seat, and the conferring bodhisattva, facing before the Buddha image, pays homage, makes offerings, and prostrates at the feet of all Buddhas and bodhisattvas currently residing in the ten directions, making this announcement: 'A bodhisattva of such-and-such a name has now received the bodhisattva precepts from me, a bodhisattva of such-and-such a name,' up to three proclamations. 'I, a bodhisattva of such-and-such a name, have already acted as witness for [this person]. May the foremost true noble ones—the Buddhas and bodhisattvas throughout the boundless and limitless world realms of the ten directions who at all times and places, whether manifest or unmanifest, are always apparent practitioners to all sentient beings—also act as witnesses for this [person] of such-and-such a name receiving the bodhisattva precepts.' The second and third [proclamations] are also like this. When the karman of receiving the precepts is concluded, immediately from this point onward, before all the Buddhas and bodhisattvas who have already entered the great grounds residing throughout the boundless and limitless world realms of the ten directions, a naturally occurring sign manifests. Through this indication, [it is known that] such a bodhisattva has received the pure precepts undertaken by bodhisattvas. At that time, the Buddhas and bodhisattvas of the ten directions give rise to mindfulness regarding this naturally occurring sign. Due to this mindfulness, right knowledge and vision are set in motion. Through right knowledge and vision, they truly perceive and know that a bodhisattva of such-and-such a name in such-and-such a world realm has, in the presence of such-and-such a bodhisattva, properly received the pure precepts undertaken by bodhisattvas. All [the Buddhas and bodhisattvas] regard this precept-receiving bodhisattva like a son or a younger brother, giving rise to an attitude of kinship and goodness, caring for and pitying him. Because the Buddhas and bodhisattvas care for and pity him, they cause this bodhisattva's aspiration for virtuous dharmas to redouble and grow, without any regression. One should know that this is called the bodhisattva precepts. Having thus made the announcement and requested witnesses, and having performed the karman and other matters of receiving the bodhisattva precepts, the conferring and receiving bodhisattvas both rise and make offerings, prostrate at the feet of the Buddhas and bodhisattvas throughout the boundless and limitless world realms of the ten directions, and respectfully withdraw. Such a precept of restraint received by a bodhisattva is followed by the most superior, unsurpassed, immeasurable, and boundless treasury of great merit compared to all other precepts of restraint received; it is foremost and supreme. To explain extensively, even: compared to this bodhisattva precept of restraint, all prātimokṣa restraints do not equal a hundredth part, do not equal a thousandth part, do not equal a numerical part, do not equal a calculable part, do not equal a countable part, do not equal a figurative part, nor do they even equal an aupaniṣada portion, because it gathers and embraces all great merits.