梵網經述記卷第一 1.3.4

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.