梵網經述記卷第一 1.1

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.