梵網經述記卷第一 1.3.3

1.3.3

四種受具足法。 自覺具足。 二善來。 三十眾。 如律云。 和上十眾內不名受具。 合十一人。 四分但言十眾。 和上在中。 四五眾。 若依化地部五分律有五種受具足。 一自然。 二善來。 三三歸。 四八不可越。 五羯磨。 又毘尼母論云。 比丘有五種受具。 一善來。 二三語。 謂三歸。 三白四羯磨。 四佛勅聽受具。 謂善問答也。 五上受具。 謂阿羅漢果名上受具。 比丘尼亦有五種受具。 一隨師教行。 謂受八敬法。 二白四羯磨。 三遣使（如前）四善來。 五上受具能成就。 不作一切諸惡。 又薩婆多論第二云。 凡七種受戒者。 見道受戒。 二善來得戒。 三者三語得戒。 四者三歸受戒。 五者自誓受戒。 六者八法受戒。 七者白四羯磨。 於七種中見諦得戒。 唯五人得。 餘更無得者。 善來得戒。 三語三師。 佛在世得滅後不得自誓。 唯大迦葉一人得。 更無得者。 八法受戒。 唯大愛道一人得更無得者。 白四羯磨戒。 佛在世得滅後亦得。 如是七種得者。 問答廣釋。 具如彼說。 今依大乘十種得戒中。 除自然得。 餘同一切有部。 今大乘中無自然得戒。 謂。 佛世尊。 曾於三大無數劫中。 具足三種清淨律儀。 非今日得。 若大獨覺。 雖今已得阿羅漢。 而未得具戒。 以未受故。 如餘阿羅漢沙彌。 此亦如是。 故瑜伽論五十三說。 或復有一。 唯自然受。 除苾芻律儀。 何以故。 由苾芻律儀非一切堪受故。 若苾芻律儀非要從他受者。 若堪出家。 若不堪出家。 但欲出家者。 便應一切隨其所欲自然出家。 如是聖教便無軌範。 又釋大獨覺有自然得戒。 而論說言苾芻律儀。 無自然者。 多分而說。 唯大獨覺有自然得戒。 餘必無故。 所餘九種皆名從他得。 要待他力而得戒故。 如薩婆多論云。 問。 七種戒。 幾種他得。 幾種目得。 答。 六從他得。 一須分別見諦得戒。 以根本而言。 以佛說法故。 證得聖諦。 名從他得。 自以忍智。 明照真諦。 而得具戒。 即名自得。 准此論文。 唯除獨覺。 自餘皆從他得。 第二得戒緣者。 有通有別。 通緣者。 謂二圓滿。 是為通緣。 一自圓滿。 二他圓滿。 自圓滿者。 復有五種。 一善得人身。 謂。 成就男得或得女根。 二生於中國。 三諸根具足。 四勝處淨信。 謂於如來及毘奈耶得淨信心。 五離諸業障。 謂能遠離五無間業等。 他圓滿者。 復有五種。 一諸佛出世。 二說正法教。 三法教久住。 四法住隨轉。 謂證正法者。 即如所證隨轉隨順教授教誡。 五他所哀愍。 他謂施主。 彼於行者起哀愍心惠施資具。 具女瑜伽二十一。 第二別緣者。 若依四分。 具四緣得戒。 一羯磨者。 謂比丘受大戒僧數滿足。 二白四羯磨成就教法緣。 三得處所者。 結界成就。 四住比丘法中者。 年滿二十。 身無遮難。 又毘尼母第二云。 復有五處白四羯磨受戒滿足。 一和上。 二阿闍梨。 三眾僧具足。 四性調順。 五諸根具足。 無諸障礙。 是名五處受戒具足。 今依大乘。 未見成文。 而理言足同。 四分律意。 身無遮難者。 如瑜伽論五十三說。 問。 由幾因緣。 雖樂欲受苾芻律儀。 而不應授。 答。 毘有六因。 一意樂損害。 二依止損害。 三男形損害。 四白法損害。 五繫屬於他。 六為護他故。 具說如彼。 問。 善等三性心何心發戒。 答。 三性心中皆能得戒。 以具緣故。 如薩婆多論第一云。 問。 為善心中得戒。 為不善心中得戒。 為無記心得戒。 為無心中得戒。 答。 一切盡得。 問。 善心得戒其義可見。 不善無記心云何得戒。 答。 且如有一先起善心起身語表業白四羯磨時。 或起貪等。 或無記心。 於此心中成就戒色。 其義云何。

[There are] four ways of receiving the full ordination: [1] full ordination by self-awakening; 2, 'Come, [monk]!' (ehibhikṣuka); 3, by a quorum of ten monks—as the Vinaya states: 'If the upādhyāya is not counted within the ten monks, they make eleven in all,' whereas the Dharmaguptaka Vinaya merely says 'ten monks' with the upādhyāya counted among them; 4, by a quorum of five monks. According to the Mahīśāsaka Five-Part Vinaya (Pañcavargika-vinaya), there are five kinds of receiving full ordination: 1, spontaneous ordination; 2, 'Come, [monk]!'; 3, the three refuges; 4, the eight不可越 [eight principles of non-transgression, i.e., gurudharmas]; and 5, by karman. Furthermore, the Vinayamātṛkā Śāstra states: 'For bhikṣus there are five kinds of receiving full ordination: 1, "Come, [monk]!"; 2, by the threefold speech, namely the three refuges; 3, by a formal act with one motion and three announcements (jñapti-caturtha-karman); 4, by the Buddha's command permitting full ordination, namely skillful questioning and answering; 5, by supreme reception of full ordination, namely the fruit of arhatship is called the supreme reception of full ordination. For bhikṣuṇīs there are also five kinds of receiving full ordination: 1, practicing in accordance with the teacher's instruction, namely receiving the eight gurudharmas; 2, by a jñapti-caturtha-karman; 3, by sending a messenger (as discussed previously); 4, "Come, [monk]!"; 5, supreme reception of full ordination that is able to achieve completion, not committing any of all evils.' Furthermore, the Sarvāstivāda-vinaya-vibhāṣā, Fascicle Two, states: 'Generally there are seven kinds of receiving the precepts: [1] receiving the precepts by darśana-mārga; 2, obtaining the precepts by "Come, [monk]!"; 3, obtaining the precepts by the threefold speech; 4, receiving the precepts by the three refuges; 5, receiving the precepts by self-vow; 6, receiving the precepts by the eight dharmas; 7, by a jñapti-caturtha-karman. Among these seven kinds, obtaining the precepts by seeing the truth was obtained by only five persons; none other ever obtained it. Obtaining the precepts by "Come, [monk]!", the threefold speech, and the three masters was obtained when the Buddha was in the world; it cannot be obtained after his passing. Receiving by self-vow was obtained solely by Mahākāśyapa alone; none other ever obtained it. Receiving the precepts by the eight dharmas was obtained solely by Mahāprajāpatī alone; none other ever obtained it. The precept by a jñapti-caturtha-karman was obtained when the Buddha was in the world and can also be obtained after his passing.' The detailed explanation of questions and answers regarding these seven kinds of attainers is fully set forth in that text. Now, relying on the Mahāyāna, among the ten kinds of obtaining the precepts, except for spontaneous ordination, the rest are identical to the Sarvāstivāda school. In the Mahāyāna today, there is no spontaneous ordination. That is to say, the Buddha, the World-Honoured One, had already perfected the three kinds of pure restraints over three great incalculable eons; he did not obtain them today. As for the great pratyekabuddha, although he has now attained arhatship, he has not yet obtained the full ordination, because he has not formally received them; just like other arhat novices (śrāmaṇera), he too is like this. Therefore, the Yogācārabhūmi, Fascicle 53, states: 'Or further, there may be one who receives only spontaneously, except for the bhikṣu restraint. Why is this? Because the bhikṣu restraint cannot be received by everyone. If the bhikṣu restraint did not require being received from another, then whether one were capable of going forth or incapable of going forth, anyone who simply desired to go forth would all naturally go forth according to their own desire. In that case, the holy teaching would have no standard of conduct.' Another explanation is: the great pratyekabuddha does have spontaneous ordination, and when the treatise says that the bhikṣu restraint has no spontaneous ordination, it is speaking for the most part; only the great pratyekabuddha has spontaneous ordination, while others definitely do not. The remaining nine kinds are all called 'obtained from another', because they must depend upon the power of another to obtain the precepts. As the Sarvāstivāda-vinaya-vibhāṣā says: 'Question: Among the seven kinds of precepts, how many are obtained from another, and how many are obtained by oneself? Answer: Six are obtained from another; one must be distinguished. Regarding obtaining the precepts by seeing the truth: fundamentally speaking, because the Buddha preached the Dharma, one realized the noble truths—this is called obtaining from another; yet by one's own patience and wisdom, one clearly illuminated the true truth and thus obtained the full ordination—this is called obtaining by oneself.' According to this treatise passage, with the sole exception of the pratyekabuddha, all the rest are obtained from another. Second, regarding the conditions for obtaining the precepts: there are general conditions and specific conditions. General conditions refer to the two perfections; these are the general conditions. First is self-perfection; second is other-perfection. Self-perfection further comprises five kinds: 1, properly obtaining a human body, that is, possessing male faculties or female faculties; 2, being born in a central land; 3, having all sense faculties intact; 4, pure faith in the supreme locus, that is, obtaining pure faith in the Tathāgata and the Vinaya; 5, being free from karmic hindrances, that is, being able to avoid the five uninterrupted sins and the like. Other-perfection further comprises five kinds: 1, the appearance of Buddhas in the world; 2, the preaching of the correct Dharma teaching; 3, the long abiding of the Dharma teaching; 4, the accordant turning with the abiding Dharma, that is, those who have realized the correct Dharma accordantly turn, conform, instruct, and admonish according to what they have realized; 5, being pitied by others, 'others' meaning donors who give rise to a mind of pity toward the practitioner and bestow requisites. These are detailed in Yogācārabhūmi, Fascicle 21. Second, regarding the specific conditions: according to the Dharmaguptaka, possessing four conditions constitutes obtaining the precepts: 1, the karman, meaning the number of monks is sufficient for the monk receiving the great precepts; 2, the condition of the teaching, where the jñapti-caturtha-karman is accomplished; 3, the locus, where the boundary (sīmā) is accomplished; 4, being established in the status of a monk, being full twenty years of age and having no impediments or obstacles in body. Furthermore, the Vinayamātṛkā, Fascicle Two, states: 'There are further five loci in which the reception of the precepts by jñapti-caturtha-karman is fully satisfied: 1, the upādhyāya; 2, the ācārya; 3, the full quorum of the Saṅgha; 4, a tame and compliant disposition; 5, all sense faculties being complete and free from all obstacles. These are called the five loci where receiving the precepts is fully satisfied.' Now, relying on the Mahāyāna: although no explicit text has been seen, in principle it is entirely identical with the Dharmaguptaka Vinaya's meaning. Regarding 'having no impediments or obstacles in body', as the Yogācārabhūmi, Fascicle 53, states: 'Question: Due to how many causes and conditions, although one wishes and desires to receive the bhikṣu restraint, should it not be conferred? Answer: There are six causes: 1, impairment of inclination; 2, impairment of support; 3, impairment of male physical form; 4, impairment of pure dharmas; 5, being bound to another; 6, for the sake of protecting others.' It is fully stated as in that text. Question: Among the minds of the three natures—virtuous and so forth—from which mind do the precepts arise? Answer: The precepts can be obtained within minds of all three natures, because the conditions are complete. As the Sarvāstivāda-vinaya-vibhāṣā, Fascicle One, states: 'Question: Are the precepts obtained in a virtuous mind, in an unvirtuous mind, in an indeterminate (avyākṛta) mind, or in a mindless state? Answer: They are obtained in all of them. Question: That the precepts are obtained in a virtuous mind is understandable; how are the precepts obtained in an unvirtuous or indeterminate mind? Answer: Take the case where someone initially arouses a virtuous mind to initiate bodily and vocal vijñapti-karman, but at the time of the jñapti-caturtha-karman, greed and the like arise, or an indeterminate mind arises; in this mind the form of the precepts is accomplished. What is the meaning of this?'