梵網經述記卷第一 1.4

1.4

第二得菩薩戒。此有二種。一自誓受得。二從師得。如前已說。又具四緣方得淨戒。一者已發大菩提願。二者遇善友。謂。遇已發大願諸菩薩等。三者遠離七逆。如後又說。四者羯磨成就。如是四緣得菩薩戒。此據從師受者而說。若自受者。唯有三緣。除遇善友。問。菩薩何時發戒。答。第三羯磨時方乃發戒。第二捨戒緣。如瑜伽論五十三說。問。有幾因緣。苾芻律儀受已還捨。答。或由捨學處故。或由犯根本罪故。或由形缺二形生故。或由斷善根故。或由棄捨眾同分故。苾芻律儀受已還捨。答。正法毀壞。正法隱沒。雖無新受苾芻律儀。先已受得當知不捨。所以者何。由於爾時穢惡正起。無一有情。不損意樂。能受具戒。況當有證沙門果者（解云）比丘尼正學勤策男女。當知菩薩亦爾。故不別說。又彼論云。若近事男律儀。當知由起不同分心故。善根斷故。棄捨眾同分故。受已還捨。正法沒時。如苾芻律儀道理當知。近事男律儀亦爾。若近住戒。由日出故。發不同分心故。於中間捨眾同分故。受已復捨。捨菩薩戒。二緣四緣。受已還捨。二因緣者。如瑜似論第四十云。略由二緣。捨諸菩薩淨戒律儀。一者棄捨無上正等菩提大願。二者現行上品纏犯他勝處法。言四緣者。如彼七十五說。又捨因緣略有四種。一者決定發起不同分心。二者若於有識別大丈夫前故。意發起棄捨語言。三者總別毀犯四種他勝處法。四者若以增上品纏總別毀犯。隨順四種他勝處法。由此因緣棄捨菩薩淨戒律儀。若有還清淨受心。應還受得（解云）第一第二是前二中第一所攝。後之二種第二所攝。隨順他勝處者。謂十重中前之大種。如是六種亦共二乘。或可不定故。名隨順。又隨順者。謂隨順他勝處諸方便等。名為隨順他勝處法。具依前釋所言。捨者但捨功能而不捨體。如本業經下云。菩薩戒有受法而無捨有犯不失。問。若捨菩薩戒必捨比丘戒。設捨比丘戒必捨菩薩戒。答。應作四句。有捨菩薩戒而不捨比丘戒。謂。退大菩提心而不捨比丘戒。有捨比丘戒而不捨菩薩戒。謂下中纏犯比丘根本罪。或有俱捨。謂上品纏犯。初四重俱不捨者。謂除前相。如菩薩戒。對比丘律儀。如是菩薩戒。對餘六眾。當知亦爾。

Second is obtaining the bodhisattva precepts. There are two kinds of this: first, obtaining them by receiving them through self-vow; second, obtaining them from a master, as was already explained before. Furthermore, only when possessing four conditions does one obtain the pure precepts: first, having already generated the vow for great bodhi; second, encountering a good spiritual friend—that is to say, encountering bodhisattvas and the like who have already generated the great vow; third, being far removed from the seven heinous sins, as will also be explained later; fourth, the completion of the karman. Through these four conditions one obtains the bodhisattva precepts. This is spoken with respect to those who receive them from a master; if one receives them oneself, there are only three conditions, excluding encountering a good spiritual friend. Question: At what point do the precepts arise for a bodhisattva? Answer: Only at the time of the third karman do the precepts arise. / Second are the conditions for relinquishing the precepts. As the Yogācārabhūmi says in fascicle fifty-three: Question: Through how many causes and conditions is the bhikṣu restraint, once received, relinquished in return? Answer: Either due to relinquishing the śikṣāpadas, or due to committing a fundamental transgression, or due to a defect of the sexual organs or the arising of both sexual organs, or due to severing the roots of virtue, or due to discarding the nikāya-sabhāga (vital group-homogeneity), the bhikṣu restraint, once received, is relinquished in return. [Question: When the true Dharma decays and disappears, does one relinquish it?] Answer: When the true Dharma is ruined and the true Dharma disappears, although there is no new receiving of the bhikṣu restraint, one should know that what was previously received and obtained is not relinquished. Why is that? Because at that time defilement and wickedness are fully arising, and there is not a single sentient being whose resolve is unimpaired who is able to receive full ordination, much less anyone who will realize the fruits of the śramaṇa. (It is explained:) For bhikṣuṇīs, śikṣamāṇās, and male and female śrāmaṇeras, one should know that the bodhisattva [restraints] are also like this; hence they are not explained separately. Furthermore, that treatise says: As for the upāsaka restraint, one should know that due to giving rise to a discordant mind, due to severing the roots of virtue, and due to discarding the nikāya-sabhāga, once received it is relinquished in return. When the true Dharma disappears, the principle should be known to be just as with the bhikṣu restraint; the upāsaka restraint is also like this. As for the upavāsa precepts, due to sunrise, due to generating a discordant mind, or due to discarding the nikāya-sabhāga in the interim, once received they are relinquished again. / Relinquishing the bodhisattva precepts [occurs through] two conditions [or] four conditions; having been received, they are relinquished in return. As for the two causes and conditions, as the Yogācārabhūmi says in fascicle forty: Briefly, due to two conditions, one relinquishes the pure precept restraint of all bodhisattvas: first, discarding the great vow for unexcelled, perfect, complete bodhi; second, actively committing a pārājika offense through an upper grade of defiling entanglement. As for the four conditions, as it says in fascicle seventy-five of that [work]: Furthermore, the causes and conditions for relinquishing are briefly of four kinds: first, definitively giving rise to a discordant mind; second, intentionally uttering words of relinquishment before a person of discernment; third, collectively or individually violating the four kinds of pārājika offenses; fourth, if with an increasingly upper grade of defiling entanglement one collectively or individually violates that which conforms to the four kinds of pārājika offenses. Due to these causes and conditions, one discards the pure precept restraint of a bodhisattva. If one has the resolve to receive them purely again, one should receive and obtain them again. (It is explained:) The first and second [of the four] are subsumed under the first of the previous two; the latter two are subsumed under the second. Those that 'conform to pārājika offenses' refers to the former great kinds among the ten major [precepts]. Since these six kinds are also shared with the two vehicles, or perhaps because they are indefinite, they are called 'conforming'. Furthermore, 'conforming' means the various expedients and the like that conform to pārājikas are called 'dharmas that conform to pārājika offenses'. / Fully relying on the previous explanation: as for what is called 'relinquishing', it is only relinquishing their function, not relinquishing their essence. As the lower [fascicle of the] Benye jing says: 'Bodhisattva precepts have a method for receiving, but no relinquishing; though there is violation, they are not lost.' Question: If one relinquishes the bodhisattva precepts, must one relinquish the bhikṣu precepts? Assuming one relinquishes the bhikṣu precepts, must one relinquish the bodhisattva precepts? Answer: One should make four propositions. There are those who relinquish the bodhisattva precepts but do not relinquish the bhikṣu precepts: namely, retrogressing from the great bodhi-mind but not relinquishing the bhikṣu precepts. There are those who relinquish the bhikṣu precepts but do not relinquish the bodhisattva precepts: namely, committing a fundamental transgression of a bhikṣu with a lower or middling defiling entanglement. There are those who relinquish both: namely, committing the first four major [precepts] with an upper grade of defiling entanglement. Those who relinquish neither: namely, excluding the previous marks. As the bodhisattva precepts [stand] in relation to the bhikṣu restraint, so one should know the bodhisattva precepts are also like this in relation to the remaining six assemblies.