梵網經述記卷第一 1.2

1.2

第二明自誓受戒者。如瑜伽說第四十云。又諸菩薩。欲受菩薩淨戒律儀。若不會遇具足功德補特伽羅。爾時應對如來像前。自受菩薩淨戒律儀。應如是受。偏袒右肩。右膝著地。或蹲跪坐。作如是言。我如是名。仰啟十方一切如來已入大地諸菩薩眾。我今欲於十方世界佛菩薩所。誓受一切菩薩學處。誓受一切菩薩淨戒。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。如是學處。如是淨戒。過去一切菩薩已學。未來一切菩薩當學。普於十方現在一切菩薩今學。第二第三亦如是說。說已應起。所餘一切。如前應知。然自受者。必先懺悔。要須得見好相。以此為限。若不得好相。不得戒故。此經下云佛滅度後。欲以好心受菩薩戒時。於佛形像前。自誓受戒。當七日佛前懺悔得見好相。便得戒。若不得好相時。應一以二七三七乃至一年。要得好相。得好相已。便得佛菩薩形像前受戒。若不得好相。雖佛菩薩形像前受戒不得戒。若現先受菩薩戒法師前受戒時。不須見好相。是法師師相授故。不須好相。若千里內無能受戒師。得佛菩薩形像前受得戒而要見好相。

Second, concerning receiving the precepts by self-vow: as the Yogācārabhūmi states in its fortieth fascicle: 'Furthermore, when bodhisattvas wish to receive the pure precept restraint of a bodhisattva, if they do not meet a pudgala endowed with complete virtues, they should then, before an image of the Tathāgata, receive the pure precept restraint of a bodhisattva by themselves. They should receive them thus: baring the right shoulder, placing the right knee on the ground, or squatting, kneeling, or sitting, they should say: "I, named such-and-such, respectfully announce to all Tathāgatas of the ten directions and the assemblies of bodhisattvas who have entered the great grounds: I now wish, in the presence of the Buddhas and bodhisattvas of the world realms in the ten directions, to vow to receive all the bodhisattva śikṣāpadas and vow to 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 such śikṣāpadas and in such pure precepts, all bodhisattvas of the past have trained; all bodhisattvas of the future will train; and all bodhisattvas now residing in the ten directions are currently training." One speaks likewise a second and a third time. Having spoken, one should rise. All the rest should be understood as before.' However, one who receives them by oneself must first repent, and must definitively obtain the sight of an auspicious sign; this is taken as the condition. If one does not obtain an auspicious sign, one does not obtain the precepts. The subsequent text of this sūtra states: 'After the Buddha's passing into extinction, when one wishes with a good mind to receive the bodhisattva precepts, one receives the precepts by self-vow before an image of the Buddha. One must repent before the Buddha for seven days, and upon obtaining the sight of an auspicious sign, one then obtains the precepts. If one does not obtain an auspicious sign at that time, one should continue for two periods of seven days, three periods of seven days, or even up to one year, until one definitively obtains an auspicious sign. Having obtained an auspicious sign, one is then able to receive the precepts before an image of the Buddha and bodhisattvas. If one does not obtain an auspicious sign, even though one receives the precepts before an image of the Buddha and bodhisattvas, one does not obtain the precepts. If one receives the precepts in the presence of a dharma master who has currently previously received the bodhisattva precepts, one does not need to see an auspicious sign; because this is conferral from master to master, an auspicious sign is not required. If within a thousand leagues there is no master capable of conferring the precepts, one may receive and obtain the precepts before an image of the Buddha and bodhisattvas, but one must see an auspicious sign.'