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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2797 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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1.1

'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.

1.2

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.'

1.3.1

Sixth, the conditions for obtaining and relinquishing the precepts. This again has two parts: first, the conditions for obtaining the precepts; second, the conditions for relinquishing the precepts. Under conditions for obtaining the precepts, there are again two kinds: first, conditions for the seven assemblies to obtain the precepts; second, conditions for bodhisattvas to obtain the precepts. The seven assemblies obtaining the precepts has two [aspects]: first, distinctions in obtaining the precepts; second, the conditions for full ordination. Obtaining the precepts has two [aspects]: first, full ordination; second, the remaining six assemblies. Regarding obtaining full ordination, the various schools differ. Regarding the remaining six assemblies, according to the Sarvāstivāda school, ten kinds of [ways to receive] the precepts are demonstrated. The Daśa-bhāṇavāra-vinaya states: "The Buddha addressed the monks: 'There are ten ways to receive upasampadā: first, spontaneous ordination; second, seeing the truth; third, ehibhikṣuka; fourth, self-vow; fifth, doctrinal debate; sixth, receiving the gurudharmas; seventh, sending a messenger; eighth, begging the five virtues; ninth, obtaining it by requesting a karman; tenth, the three refuges.'" Regarding obtaining it by spontaneous ordination, this refers to Buddhas and pratyekabuddhas. The Nyāyānusāra states: "Spontaneous ordination refers to wisdom because it is not obtained from a teacher; at the time of realizing this wisdom, upasampadā is obtained." Question: "Why is it not said that arhats obtain the precepts spontaneously, but only said that pratyekabuddhas obtain them?" Answer: "Pratyekabuddhas have sharp faculties and thus obtain the precepts spontaneously. Arhats have dull faculties, so it is not spoken of in the text. Here, it refers only to great pratyekabuddhas, not to those who practice in groups (vargacārin)." Question: "Does this spontaneous obtaining of the precepts involve vijñapti-karman or not? If there is no vijñapti-karman, how can it be said that avijñapti arises apart from vijñapti?" Answer: "If there is vijñapti, of what time is this vijñapti? When entering the wisdom of contemplation, there is no bodily or vocal vijñapti." Answer: "The vijñapti prior to entering contemplation, upon the attainment of this wisdom, transforms into the root that is able to produce avijñapti. Therefore, avijñapti is also produced depending upon vijñapti." Question: "How is it known that when one becomes an arhat, there is no spontaneous obtaining of the precepts?" Answer: "Because there are arhat śrāmaṇeras and so forth. As the Mahāyānasūtrālaṃkāra says: 'In ancient times there were arhat śrāmaṇeras in a monastery,' and so on at length. Furthermore, Fascicle 23 of the Saṃyuktāgama states: 'These two śrāmaṇeras are ubhayatobhāga-vimukta arhats.' Therefore, we know they do not obtain [upasampadā spontaneously]." Question: "Does one who obtains the precepts spontaneously first obtain the five precepts and ten precepts or not?" Answer: "At the time of attaining kṣayajñāna, one simultaneously and instantaneously obtains the five precepts and full ordination, because of sharp faculties." Some say: "One first obtains the five precepts and later obtains full ordination, because it is like a ladder." Question: "Why do nuns not have spontaneous ordination?" Answer: "Because their nature and conduct are inferior, and a female body definitely never becomes a Great Enlightened One or a pratyekabuddha." Regarding obtaining it by seeing the truth, as Fascicle 37 of the Nyāyānusāra states: "By virtue of entering samyaktvaniyāma—that is, the five monks, through realizing the darśana-mārga, obtained upasampadā." Question: "Why do nuns not obtain the precepts by darśana-mārga?" Answer: "Because these women have many faults and many afflictions. Therefore, none obtain the precepts by darśana-mārga." Question: "Why did the five people obtain the precepts by seeing the truth, while other monks did not?" Answer: "These five monks were the first to obtain the darśana-mārga when the Buddha first turned the wheel of the Dharma, for the sake of increasing the abiding of the Dharma." Question: "Why were these five people the first to obtain the path?" Answer: "By virtue of past vows. As the World-Honoured One said: 'When in a past life I was a king, I gave my body's blood and breath to rākṣasas, and immediately made the vow: "When I become a Buddha, I will cross over these five people first." The five rākṣasas were these current five monks.' Furthermore, when the Bodhisattva in the past assumed the body of a great fish, five people saw it first," and so on at length. Regarding obtaining the precepts by ehibhikṣuka, as the Nyāyānusāra states: "By the Buddha calling out 'Come, monk!' (ehi bhikṣo)—referring to Yaśas and others, by the power of past vows and the augmentation of the Buddha's spiritual power." The two treatises Sarvāstivāda-vibhāṣā state: "The one thousand disciples of the three Kāśyapas and the two hundred and fifty disciples of Śāriputra and Maudgalyāyana all obtained the precepts by ehibhikṣuka." Regarding obtaining the precepts by self-vow, as the Nyāyānusāra states: "By accepting with faith the Buddha as the Great Teacher—referring to Mahākāśyapa." Question: "Why did other people not obtain them by receiving through a self-vow?" Answer: "Because their faith and understanding were shallow." Regarding obtaining it by doctrinal debate, the Nyāyānusāra states: "Skillfully replying to what was asked—referring to Sudāya." What was this? When he was eight years old, he came to the Buddha's presence. The Buddha asked him: "Where is your home?" He immediately replied: "In the three realms there is no home." The Buddha knew he had sharp faculties, and although his age was not full, he had the Saṅgha confer [upasampadā] upon him; it was not that he obtained upasampadā right at the time of answering the question. Regarding receiving the gurudharmas, the Nyāyānusāra states: "By respectfully receiving the eight gurudharmas—referring to Mahāprajāpatī as the first." Question: "From whom did that Mahāprajāpatī receive the gurudharmas?" Answer: "Originally it was spoken by the Buddha, and Ānanda explained it for Mahāprajāpatī. That Mahāprajāpatī received the eight gurudharmas from Ānanda's side. As Fascicle 28 of the Madhyamāgama states, Ānanda said to the Buddha: 'World-Honoured One, can women attain the fourth śramaṇa fruit? By virtue of this, may women in this proper Dharma and Vinaya leave home to practice the path?' The World-Honoured One told him: 'Stop, stop, Ānanda! Do not think such a thought. If women are permitted to leave home in this Dharma, it will cause this holy life not to abide for long. Ānanda, it is just like a family that has many women and few men: will this family flourish or not?' 'No, World-Honoured One.' 'Just so, Ānanda. If women are permitted in this Dharma to leave home to practice the path, it will cause this holy life not to abide for long. Ānanda, it is just like when weeds grow in paddy fields or wheat fields, they will certainly ruin those fields; just so, women leaving home to practice the path causes this holy life not to abide for long.' Ānanda said to the Buddha: 'World-Honoured One, Mahāprajāpatī Gautamī has greatly benefited the World-Honoured One. Why is that? World-Honoured One, after your mother passed away, Mahāprajāpatī Gautamī nursed and reared you,' and the World-Honoured One explained at length, up to: The Buddha told Ānanda: 'I will now proclaim the eight gurudharmas for women; will women not transgress them and uphold them until the end of their lives? What are the eight gurudharmas? Ānanda, a nun must receive upasampadā from monks. This is the first gurudharma I institute for women. Ānanda, every half-month, a nun must request instruction from monks. This is the second. In whatever place [she] dwells...'

1.3.2

‘If there is no monk, [nuns] may not undertake the summer retreat.’ This is the third. ‘Having completed the summer retreat, a nun must seek [confession] of three matters—what is seen, heard, and suspected—before both assemblies.’ This is the fourth. ‘If monks do not grant permission to listen, then nuns may not listen to the sūtras, vinaya, and abhidharma; if they grant permission to listen, then they may listen.’ This is the fifth. ‘Ānanda, a nun may not speak of a monk’s offenses, but a monk may speak of a nun’s offenses.’ This is the sixth. ‘Ānanda, if a nun commits a saṃghāvaśeṣa, she must undergo mānatta for fifteen days before both assemblies.’ This is the seventh. ‘Ānanda, even if a nun has received full ordination for a hundred years, she must still humble her mind and pay homage, revere, and serve a monk who has just received full ordination.’ This is the eighth honored guru-dharma. At that time, when Ānanda explained the eight honored guru-dharmas to Mahāprajāpatī, Mahāprajāpatī accepted the eight honored guru-dharmas and thereby went forth. The Buddha told Ānanda: ‘If women were not permitted to go forth and train in the path within this genuine Dharma and Vinaya, the True Dharma would endure for one thousand years. Now five hundred years are lost, and only five hundred years remain.’ Fascicle two of the Vinayamātṛkā-śāstra is also identical to this scripture. The meaning intended here is that upon receiving the eight dharmas, one attains the full precepts. As the Daśa-bhāṇavāra-vinaya says: ‘Upāli asked: “Did Prajāpatī go forth and become a bhikṣuṇī simply by receiving the eight heavy dharmas?” The Buddha said regarding other nuns: “One must perform the formal motion and three announcements (jñapti-caturtha-karman) in their presence.”’ Question: If that is so, since the assembly of nuns was not yet complete at that time, how did the others receive the precepts? Answer: As the Sarvāstivāda-śāstra says: ‘Before the fourteenth year, women were ordained through the eight conditions; after the fourteenth year, they were ordained by karman.’ Furthermore, its second fascicle says: ‘Eight years after attaining awakening, there was the formal motion and three announcements.’ Also, the Mahīśāsaka-vinaya says: ‘The five hundred bhikṣuṇīs likewise attained it through the conditions of the dharma.’ Also, the Vinayamātṛkā says: ‘Receiving the full precepts through the guru-dharmas was granted only to Gautamī and the five hundred women; none of the rest could receive the full precepts through the guru-dharmas.’ Regarding ordination by sending a messenger: The Nyāyānusāra says: ‘Through sending an envoy; namely, the nun Dharmadinnā.’ The Mahīśāsaka-vinaya says: ‘The courtesan Aḍḍhakāsī wished to go to an araṇya dwelling to receive the full precepts, but a band of thieves along the road intended to capture her. When the woman heard of this, she did not dare to go. The Buddha permitted her to receive the full precepts from afar. First, after completing the primary formal act within the assembly of nuns, the ordination candidate was placed in one location, and ten nuns were taken to the araṇya dwelling to pay homage to the feet of the Saṃgha. The nun karman master requested on her behalf from the Saṃgha, and the monk karman master then performed the formal motion and three announcements for her. The upādhyāyikā and ācāryā took the ten nuns back to the original place, called the ordination candidate to pay homage to the feet of the assembly, and so on at length.’ Also, the Vinayamātṛkā says: ‘Among nuns who received the precepts by sending an envoy, there was only one woman who was exceptionally fair of countenance, peerless in the world. If she were to travel, it was feared evil men would plunder her, which the Buddha permitted. Nowadays, if there is a comparable case, ordination by sending an envoy is permissible.’ Regarding ordination by requesting five virtuous ones: The Nyāyānusāra says: ‘Because an expert in the vinaya acts as the fifth person; namely, in borderlands.’ Regarding ordination by karman: The Nyāyānusāra says: ‘Through an assembly of ten; namely, in the Central Land.’ This applies commonly to both monks and nuns. When a nun receives the full precepts, there are ten in each of the two assemblies. The mention of five and ten is stated according to the absolute minimum; having more does no harm to the principle. Regarding ordination by the Three Refuges: The Nyāyānusāra says: ‘Through thrice declaring refuge in the Buddha, Dharma, and Saṃgha; namely, the sixty Bhadravargīyas assembling together to receive the full precepts.’ Explanation: The Buddha dispatched an aśaikṣa to speak the Three Refuges for them, whereupon they obtained the full precepts. Fascicle two of the Vinayamātṛkā-śāstra states: ‘The Buddha said to Kauṇḍinya: “If a person goes forth, shave their hair and beard, and teach them to speak thus: ‘From now until the end of my life, I take refuge in the Buddha, the Dharma, and the Saṃgha. I now go forth relying upon the Buddha; the Bhagavān is my teacher.’ Receiving the precepts through the threefold declaration is understood as I have explained.” The Venerable Ājñāta-Kauṇḍinya journeyed to the Vṛji country, and further arrived in the city of Vaiśālī. In Vaiśālī there were Vṛji people; sons of good family from both lands were dwelling in the same place. These people all gave rise to the thought: “Ājñāta-Kauṇḍinya has gone forth in the teaching of the Great Śramaṇa and practices the brahmacarya. Let us approach him to go forth and learn the Dharma.” Having discussed this together, they led one another to Kauṇḍinya's presence, bowed their heads to his feet, and said to the Venerable One: “We only pray that the Great Virtuous One will permit us to go forth in the Tathāgata's teaching and cultivate the brahmacarya.” Ājñāta-Kauṇḍinya permitted them to go forth and recited the threefold declaration for them to receive the precepts. Having received the precepts, they went together to the Buddha's location. Kauṇḍinya said to the Buddha: “These sons of good family sought to go forth, and I recited the threefold declaration for them to receive the precepts. Have they attained the precepts or not?” The Buddha told Kauṇḍinya: “These people, through the threefold declaration of receiving the precepts, have well attained their precepts.”’ Question: Why are other people not permitted to attain the full precepts through the Three Refuges? Answer: Prior to the promulgation of the rule, there was ordination through the threefold declaration; after the World-Honoured One promulgated the rule, there was no ordination through the threefold declaration. Because a sick monk had no one to attend him, [someone] went and reported it to the Buddha. The Buddha told the monks: ‘From this day forward, the karman of the threefold declaration is terminated; I permit the full ordination to be conferred through the formal motion and three announcements before ten monks.’ The Abhidharmakośa, Nyāyānusāra (fascicle thirty-seven), and Samayapradīpikā enumerate ten modes of obtaining the precepts, which are identical to these ten modes of obtaining the precepts in the Daśa-bhāṇavāra-mātṛkā: 1. spontaneous ordination, 2. seeing the truth, 3. question and answer, 4. the Three Refuges, 5. self-vow (namely, Mahākāśyapa), 6. assembly of five, 7. assembly of ten, 8. the eight heavy dharmas, 9. sending a messenger, 10. the two assemblies. This means that among nuns, there was no 'Come, monk' (ehibhikṣuka), because after ‘Come, monk’ they were further conferred ordination. If according to the Dharmaguptaka school, the Cāturvargīya-vinaya lists: 1. ‘Come, monk’, 2. the supreme dharma—namely, becoming an aśaikṣa and realizing cessation with remainder is called the supreme dharma, whereupon one immediately obtains the precepts; as the Cāturvargīya-vinaya states: ‘If one cultivates the path and realizes the fruit of arhatship, that is called going forth and receiving the full precepts’ (whereas scriptures that speak of arhat śrāmaṇeras do not belong to our school’s tradition)—3. the Three Refuges, 4. the eight respects, 5. karman. What this means is that spontaneous ordination is subsumed under the supreme dharma, seeing the truth is subsumed under ‘Come, monk’, question and answer is subsumed under karman, and trusting the Buddha as the Great Teacher is subsumed under ‘Come, monk’. Moreover, since the schools differ, there is no need to harmonize them. If according to the Mahāsāṃghika-vinaya:

1.3.3

[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?'

1.3.4

Now, relying on the Mahāyāna: on the volition (cetanā) associated with the proximate motivating mind, vijñapti-karman is nominally established. This associated volition perfumes and forms seeds. At the time of the third karman proclamation, even though one abides in an unvirtuous or indeterminate mind, through the power of the complete conditions, the capacity of those volition seeds is caused to increase. In reliance on these volition seeds, avijñapti is nominally established and designated as 'obtaining the precepts'. Question: Since an unvirtuous mind has arisen, how can the virtuous seeds increase? Answer: Due to the power of the complete conditions, they are able to increase. Question: If it were conditions within one's own continuum, one could say that complete conditions increase one's own seeds; but when the complete conditions are accomplished by another, one's own seeds cannot increase. Answer: If one's own seeds did not rely on conditions, one should say they do not increase; but because one's own seeds arise depending on conditions, relying on another increases one's own seeds. Question: That one's own seeds depend on other conditions to arise and conditions increase one's own seeds is understandable. But can conditions arising from another, or another's understanding, remove one's own delusions? Answer: Severing delusion expels one's own confusion; another's understanding cannot sever it. But arising the precepts must depend on conditions; by conditions from another they are able to increase (and so on). As for also obtaining the precepts when entering a mindless state: for example, a non-returner (anāgāmin) novice who wishes to receive the full ordination, having equipped his robes and bowl, approaches the great assembly, bows, and requests the precepts. At the time of the jñapti-caturtha-karman, he enters the absorption of cessation (nirodhasamāpatti). The capacity of the seeds perfumed by the volition of the prior motivating cause increases. In reliance on this, the avijñapti restraint is nominally established. The causes and conditions for obtaining the precepts for the remaining six assemblies should be contemplated appropriately according to principle.

1.4

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.

1.5

Seventh, regarding the distinctions in upholding and transgressing, there are briefly eight gates: first, the distinction in categories; second, the distinction in shared and unshared; third, the distinction in vastness; fourth, the distinction in profoundness; fifth, the distinction in cessation and action; sixth, the distinction in causes; seventh, the distinction in fruits; eighth, the distinction in resolve.

Regarding the distinction in categories: the Śrāvaka Vehicle institutes only the precept of restraint, whereas this bodhisattva possesses the three pure precepts—namely, the precept of restraint, the precept of gathering virtuous dharmas, and the precept of benefiting sentient beings.

Regarding the excellence of shared and unshared: as the commentary on the Mahāyānasaṃgraha by Asvattha [i.e., Nirvikalpamati/Asvabhāva] states in fascicle 7: 'Regarding the excellence of shared and unshared: because bodhisattvas do not manifest any intrinsically sinful acts, they are shared with the śrāvakas in having similar instituted offenses; because they engage in active manifestation [of certain deeds], they are unshared with the śrāvakas. In these śikṣāpadas, there are instances where a śrāvaka transgresses while a bodhisattva does not, and where a bodhisattva transgresses while a śrāvaka does not. A bodhisattva possesses the precepts of body, speech, and mind, whereas a śrāvaka has only the two precepts of body and speech; therefore, a bodhisattva may transgress in mind as well, which is not the case for the śrāvakas. In short, all unblemished actions of body, speech, and mind that benefit sentient beings should entirely be put into practice and trained in by the bodhisattva. To know this is to know what is called the excellence of shared and unshared.'

Asvabhāva explains: 'Those arising from killing, stealing, sexual misconduct, and the like are called intrinsically sinful. Cutting living grass and the like, not being born of greed and the rest, are called instituted offenses. In the bodhisattva precepts, whatever is seen to bring benefit and is without fault must all be practiced; this is not so for the śrāvakas. Furthermore, bodhisattvas also have transgressions of the mind, which is not the case for śrāvakas: that is, when evil reflections such as desire, malice, and harming arise merely internally without giving rise to the two karmas of body and speech. All unblemished bodily, verbal, and mental karmas that benefit sentient beings mean those able to benefit and bring peace and happiness to sentient beings without giving rise to afflictions such as greed within oneself. All such deeds should be practiced by the bodhisattva.'

Furthermore, the Yogācārabhūmi states in fascicle 41: 'If bodhisattvas abide in the bodhisattva pure precept of restraint: just as the Bhagavān, in the prātimokṣa vinaya, established instituted offenses to protect others, enjoining the śrāvakas not to commit them, so that sentient beings who have not yet developed pure faith may generate pure faith, and those who have already developed pure faith may redouble it; in this, the bodhisattva and the śrāvakas should train equally without distinction. Why is this? Because although the śrāvakas take self-benefit as primary, they still do not abandon the conduct of protecting others in order that sentient beings who have not gained faith may have faith, and those with faith may grow, and so train in what should be trained in; how much more so for the bodhisattva, for whom benefiting others is primary!' It should be understood that this is said for the most part; if one exhausts the principle, there are also unshared cases among instituted offenses. For instance, in the precept of deportment, if a bodhisattva sees that benefit arises from untidy clothing, in this case leaving the clothing untidy [is permissible]—such cases can be understood by analogy with this.

Furthermore, the Yogācārabhumī says: 'If bodhisattvas abide in the bodhisattva pure precept of restraint: just as the Bhagavān, in the prātimokṣa vinaya, established instituted offenses to cause the śrāvakas to dwell with few concerns, few activities, and few desires, enjoining the śrāvakas not to commit them; in this, the bodhisattva and the śrāvakas should not train equally. Why is this? Because the śrāvakas take self-benefit as primary and do not wish to benefit others; for them, dwelling with few concerns, few activities, and few desires regarding the benefit of others may be termed wonderful. But it cannot be termed wonderful for bodhisattvas, who take benefiting others as primary and do not look back upon self-benefit, to dwell with few concerns, few activities, and few desires regarding the benefit of others. Thus, for the sake of benefiting others, a bodhisattva should seek hundreds and thousands of diverse robes from non-relatives, householders, brahmins, and the like, as well as from generous donors, observing whether they are capable or incapable and accepting them as appropriate according to what they give. Just as with seeking robes, so it is with seeking almsbowls. Just as with seeking robes and bowls, likewise seeking diverse silks and threads by oneself and having non-relatives weave them into robes; and for the sake of benefiting others, one should keep up to a hundred of various silk garments, sitting mats, and bedding, and so forth at length.'

Regarding the distinction in vastness: as the Mahāyānasaṃgraha states: 'Due to four kinds of vastness: first, due to the vastness of diverse and immeasurable śikṣāpadas; second, due to the vastness of gathering immeasurable merit; third, due to the vastness of the resolve to gather the benefit, peace, and happiness of all sentient beings; fourth, due to the vastness of establishing unexcelled, complete, and perfect awakening.' The commentary says: 'The vastness of diverse and immeasurable śikṣāpadas means that the śīla practiced by the bodhisattvas has diverse categories and immeasurable distinctions; therefore it is vast. Gathering the vast provision of immeasurable merit means that this śīla can gather immeasurable provisions of merit; therefore it is vast. The vastness of the resolve to gather the benefit, peace, and happiness of all sentient beings means that this śīla gathers all sentient beings in this world and the other world, mundane and supramundane, renouncing evil and gathering good, whether in cause or in effect, with a resolve to benefit them; therefore it is vast. The vastness of establishing unexcelled, complete, and perfect awakening means that this śīla establishes great awakening; therefore it is vast. The śrāvakas and others have no such things.'

Fourth, regarding the distinction in profoundness: as the Mahāyānasaṃgraha states: 'Bodhisattvas, through this kind of skillful means, may perform the ten kinds of actions, such as taking life, and yet be without fault, generate immeasurable merit, and swiftly realize unexcelled, complete, and perfect awakening. Furthermore, the active manifestation of illusory physical and verbal karmas by bodhisattvas should also be understood as profound śīla. Due to this, they may become kings and manifest the performance of various afflictions toward sentient beings, and so forth at length.'

The commentary says: '"Through this kind of skillful means" means the subsequent wondrous knowledge associated with the bodhisattva's compassionate vows. Performing the ten kinds of actions such as taking life and yet being without fault and so forth means: delighting in wholesome dharmas, detesting unwholesome deeds, and viewing false views as their nature—these are called the latter three [mental karmas]. Relying on these, one performs the seven actions of killing and so forth without fault, generates immeasurable merit, and swiftly realizes awakening. Or, one performs the former seven while not generating the latter three; roughly speaking, they are called ten. Or, having already suppressed and removed them, one temporarily arouses the mind merely to test the other's strength; because it cannot incur suffering, there is no fault, and because it aids the path, it generates immeasurable merit.'

Furthermore, the Yogācārabhūmi states: 'If bodhisattvas abide in the bodhisattva pure precept of restraint, with skillful means of destruction, for the sake of benefiting others, they manifest a small fraction of intrinsically sinful deeds. By this condition, there is no violation of the bodhisattva precepts, and much merit is generated. For example, if a bodhisattva sees a robber who, out of greed for wealth, wishes to kill many people, or wishes to kill great virtuous śrāvakas, pratyekabuddhas, or bodhisattvas, or wishes to commit many acts of immediate retribution; having seen this, he arouses a thought and reflects: "If I cut off the life of this evil being, I shall fall into hell; if I do not cut it off, his act of immediate retribution will be completed, and he will experience great suffering. I would rather kill him and fall into Naraka than let him suffer immediate retribution." A bodhisattva with such a reflective resolve, with either a wholesome or an indeterminate mind toward that sentient being, having understood this matter, for the sake of the future, deeply gives rise to shame and conscience, and with a mind of compassion cuts off his life. By this condition, there is no violation of the bodhisattva precepts, and much merit is generated.

'Furthermore, if a bodhisattva sees a robber seizing others' wealth, or Saṃgha property, or stūpa property, taking many goods, claiming them as his own, and enjoying them according to his desires; the bodhisattva, having seen this, gives rise to compassion, generates the intention to bring benefit, peace, and happiness to that sentient being, and, according to his capacity, forcibly seizes them so that he will not use them, lest because of such wealth he should suffer for a long night what is meaningless and unprofitable. The wealth and jewels seized through this condition, if they belong to the Saṃgha, are returned to the Saṃgha, and so forth at length.

'Furthermore, if a bodhisattva living as a householder sees a woman who has no current attachments, practices lustful ways, fixes her mind upon the bodhisattva, and seeks unchaste conduct; the bodhisattva, having seen this, reflects attentively: "Let her not harbor resentment and generate much non-merit; if I comply with her desire, I will gain mastery, skillfully establish her, cause her to plant wholesome roots, and also lead her to abandon unwholesome karma." Dwelling in a compassionate mind, he engages in unchaste conduct. Although practicing such defiled dharmas, there is no violation, and much merit is generated. A renunciant bodhisattva, in order to protect the śrāvaka teachings of the noble ones so that they do not perish, must never engage in unchaste conduct under any circumstances.

'Furthermore, if a bodhisattva, to liberate many sentient beings from mortal danger, or even the danger of having their eyes gouged out and so forth—although bodhisattvas, even for their own mortal danger, would not consciously speak falsehoods, yet in order to rescue and liberate those sentient beings, knowing and reflecting upon it, they speak falsehoods. In short, the bodhisattva only looks to the welfare and benefit of sentient beings and not to what is unbeneficial, being personally free from a defiled mind; solely for the sake of benefiting all sentient beings, he intentionally and knowingly speaks different words. When speaking such words, there is no violation of the bodhisattva precepts, and much merit is generated, and so forth at length.'

The Vinayaviniścaya Sūtra states: 'The Buddha addressed Upāli: "You should know that people of the Śrāvaka Vehicle have distinct skillful means and distinct profound minds in upholding pure precepts; people of the Bodhisattva Vehicle have distinct skillful means and distinct profound minds in upholding pure precepts. Upāli, although people of the Śrāvaka Vehicle uphold precepts purely, it is not called pure precepts in the Bodhisattva Vehicle; although people of the Bodhisattva Vehicle are called purely observant, it is not called pure precepts among people of the Śrāvaka Vehicle. Why is it that although people of the Śrāvaka Vehicle uphold precepts purely, it is not called pure precepts in the Bodhisattva Vehicle? Upāli, people of the Śrāvaka Vehicle should not, even for a single thought-moment, give rise to the desire to take another rebirth; this is called the pure upholding of precepts for people of the Śrāvaka Vehicle, but in the Bodhisattva Vehicle it is the greatest breach of precepts, called impure."' It is explained: this means that where there is benefit, bodhisattvas skillfully take rebirth and give rise to various desires to embrace sentient beings, bring them out of unwholesome states, and establish them in wholesome states. If bodhisattvas did not embrace sentient beings through such desires and abandoned them, that would be a breach of precepts. The meaning here refers to householder bodhisattvas, not renunciant bodhisattvas; renunciant bodhisattvas, in order to protect the noble teaching, are therefore not permitted to engage in unchaste conduct.

It further states: '"Upāli, that a person of the Bodhisattva Vehicle can endure taking rebirth for immeasurable kalpas without giving rise to weariness or disgust is called the pure upholding of precepts for a person of the Bodhisattva Vehicle, but in the Śrāvaka Vehicle it is the greatest breach of precepts, not called pure. What is meant by a person of the Bodhisattva Vehicle holding open precepts, while a person of the Śrāvaka Vehicle holds non-open precepts? Upāli, if a person of the Bodhisattva Vehicle commits an infraction in the first part of the day, but at midday reflects that he shall attain knowledge of all modes, at that time the bodhisattva's body of precepts is not broken. If he commits an infraction at midday, but in the latter part of the day reflects that he shall attain knowledge of all modes, at that time the bodhisattva's body of precepts is not broken; and so forth at length, until if he commits an infraction in the last watch of the night, but in the first part of the day reflects that he shall attain knowledge of all modes, at that time the bodhisattva's body of precepts is not broken. For this reason, people of the Bodhisattva Vehicle uphold open precepts, whereas people of the Śrāvaka Vehicle uphold non-open precepts. The bodhisattva should not give rise to great shame, nor should he give rise to great remorseful entanglements. Upāli, if a person of the Śrāvaka Vehicle repeatedly commits offenses, his body of śrāvaka precepts is immediately broken and lost. Why is this? Because a person of the Śrāvaka Vehicle should uphold precepts to sever all fetters as if saving his head when on fire; his entire profound mind is for the sake of nirvāṇa; and so forth at length."

'Upāli addressed the Buddha, saying: "World-Honoured One, there may be transgressions of the precepts with a mind associated with desire, or with a mind associated with delusion. World-Honoured One, when a bodhisattva transgresses precepts with a mind associated with desire, with anger, or with delusion, which is the gravest?" Then the World-Honoured One addressed Upāli: "If a bodhisattva transgresses the precepts with a mind associated with desire for as many kalpas as the sands of the Ganges, or if a bodhisattva transgresses the precepts due to a single moment of anger, while both abide equally in the path of the Great Vehicle of the bodhisattva, the transgression due to anger should be known as the gravest. Why is this? Because through anger, one abandons sentient beings; whereas through desire, one gives rise to affection for sentient beings. Upāli, toward all fetters that can generate affection, the bodhisattva should not give rise to fear; toward all fetters that can abandon sentient beings, the bodhisattva should give rise to fear; and so forth at length. For a person of the Great Vehicle who transgresses due to desire, I say that this person is not called a transgressor; for one who transgresses due to anger, I say that this person is called a great transgressor, having a great fault, a great fall, and a great obstacle in the Buddha's Dharma. If a bodhisattva lacks skillful means, when transgressing the precepts with a mind associated with desire, he feels fear, but feels no fear when transgressing through anger. If a bodhisattva possesses skillful means, when transgressing the precepts with a mind associated with malice, he feels fear, but feels no fear when transgressing with a mind associated with desire."' Furthermore, the Benye jing says: 'Transgressing the precepts with a mind of anger immediately results in the loss of the precepts.'

Fifth, regarding the distinction between cessation and action: the śrāvaka precepts are mostly maintaining through cessation; although they have maintaining through action, maintaining through cessation is the main principle. The bodhisattva precepts apply to both maintaining through cessation and maintaining through action. 'Maintaining through cessation' refers to precepts shared with the śrāvakas; 'maintaining through action' refers to those not shared with the śrāvakas. For example, if one does not go to listen to the Dharma, there is an infraction, but going to listen involves no infraction; again, nursing the sick involves no infraction, but not nursing them is an infraction. In such cases, acting involves no infraction, while ceasing involves an infraction. There is yet another distinction: the śrāvaka precepts are restricted to preventing physical and verbal [actions], whereas the bodhisattva precepts prevent all three karmas.

Sixth, regarding the distinction in causes: for the bodhisattva, the vow for great awakening and great compassion are the causes.

Seventh, regarding the distinction in fruits: the bodhisattva precepts take unexcelled great awakening as their fruit.

Eighth, regarding the distinction in resolve: what kinds of resolve are unshared with the two vehicles? There are six kinds: first, untiring resolve; second, vast resolve; third, joyful resolve; fourth, resolve [mindful of] kindness; fifth, undefiled resolve; sixth, excellent resolve.

Regarding the untiring resolve: even if bodhisattvas pass through lifespans as numerous as the sands of the Ganges, with each lifespan having the length of great kalpas as numerous as the sands of the Ganges; and during this long time are constantly deprived of all requisites of life, living continuously within a trichiliocosm filled with raging fire, walking, standing, sitting, and lying down—yet if they are able to cultivate the precepts for even a single kṣaṇa, through such cultivation all collections of precepts are ultimately fulfilled and able to realize unexcelled, complete, and perfect awakening. This is called the bodhisattva's untiring resolve.

Regarding the vast resolve: when bodhisattvas cultivate the precepts, they continue in succession without a single kṣaṇa of retreat or interruption, until ultimately sitting on the seat of awakening. This is called the bodhisattva's vast resolve.

Regarding the joyful resolve: when bodhisattvas cultivate the precepts, they give rise to great joy toward the sentient beings gathered by them; although these sentient beings give rise to joy through being embraced, it still cannot equal [the bodhisattva's joy]. This is called the bodhisattva's joyful resolve.

Regarding the resolve mindful of kindness: when bodhisattvas cultivate the precepts, they view all sentient beings gathered by them as having great kindness toward their own persons, not seeing their own persons as having kindness toward them, because they assist one's unexcelled awakening. This is called the bodhisattva's resolve mindful of kindness.

Regarding the undefiled resolve: when bodhisattvas cultivate the precepts, although they generate great merit of precepts toward immeasurable sentient beings, they do not hope for repayment of kindness or future fruit and retribution. This is called the bodhisattva's undefiled resolve.

Regarding the excellent resolve: when bodhisattvas cultivate the precepts, they dedicate all fruit and retribution to sentient beings and not to themselves; furthermore, with this merit, together with all sentient beings, they dedicate it toward unexcelled, complete, and perfect awakening. This is called the bodhisattva's excellent resolve (detailed as in the Abhidharmasamuccaya-bhāṣya, fascicle 12).

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