梵網經述記卷第一 1.3

English (machine translation) 1.3

Language: English

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.

Linked texts (1)

梵網經述記卷第一 — Classical Chinese