梵網經述記卷第一 1.3.3

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?'