梵網經述記卷第一 1.3.1

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...'