梵網經述記卷第一 1.4

1.4

Second is obtaining the bodhisattva precepts. There are two kinds of this: first, obtaining them by receiving them through self-vow; second, obtaining them from a master, as was already explained before. Furthermore, only when possessing four conditions does one obtain the pure precepts: first, having already generated the vow for great bodhi; second, encountering a good spiritual friend—that is to say, encountering bodhisattvas and the like who have already generated the great vow; third, being far removed from the seven heinous sins, as will also be explained later; fourth, the completion of the karman. Through these four conditions one obtains the bodhisattva precepts. This is spoken with respect to those who receive them from a master; if one receives them oneself, there are only three conditions, excluding encountering a good spiritual friend. Question: At what point do the precepts arise for a bodhisattva? Answer: Only at the time of the third karman do the precepts arise. / Second are the conditions for relinquishing the precepts. As the Yogācārabhūmi says in fascicle fifty-three: Question: Through how many causes and conditions is the bhikṣu restraint, once received, relinquished in return? Answer: Either due to relinquishing the śikṣāpadas, or due to committing a fundamental transgression, or due to a defect of the sexual organs or the arising of both sexual organs, or due to severing the roots of virtue, or due to discarding the nikāya-sabhāga (vital group-homogeneity), the bhikṣu restraint, once received, is relinquished in return. [Question: When the true Dharma decays and disappears, does one relinquish it?] Answer: When the true Dharma is ruined and the true Dharma disappears, although there is no new receiving of the bhikṣu restraint, one should know that what was previously received and obtained is not relinquished. Why is that? Because at that time defilement and wickedness are fully arising, and there is not a single sentient being whose resolve is unimpaired who is able to receive full ordination, much less anyone who will realize the fruits of the śramaṇa. (It is explained:) For bhikṣuṇīs, śikṣamāṇās, and male and female śrāmaṇeras, one should know that the bodhisattva [restraints] are also like this; hence they are not explained separately. Furthermore, that treatise says: As for the upāsaka restraint, one should know that due to giving rise to a discordant mind, due to severing the roots of virtue, and due to discarding the nikāya-sabhāga, once received it is relinquished in return. When the true Dharma disappears, the principle should be known to be just as with the bhikṣu restraint; the upāsaka restraint is also like this. As for the upavāsa precepts, due to sunrise, due to generating a discordant mind, or due to discarding the nikāya-sabhāga in the interim, once received they are relinquished again. / Relinquishing the bodhisattva precepts [occurs through] two conditions [or] four conditions; having been received, they are relinquished in return. As for the two causes and conditions, as the Yogācārabhūmi says in fascicle forty: Briefly, due to two conditions, one relinquishes the pure precept restraint of all bodhisattvas: first, discarding the great vow for unexcelled, perfect, complete bodhi; second, actively committing a pārājika offense through an upper grade of defiling entanglement. As for the four conditions, as it says in fascicle seventy-five of that [work]: Furthermore, the causes and conditions for relinquishing are briefly of four kinds: first, definitively giving rise to a discordant mind; second, intentionally uttering words of relinquishment before a person of discernment; third, collectively or individually violating the four kinds of pārājika offenses; fourth, if with an increasingly upper grade of defiling entanglement one collectively or individually violates that which conforms to the four kinds of pārājika offenses. Due to these causes and conditions, one discards the pure precept restraint of a bodhisattva. If one has the resolve to receive them purely again, one should receive and obtain them again. (It is explained:) The first and second [of the four] are subsumed under the first of the previous two; the latter two are subsumed under the second. Those that 'conform to pārājika offenses' refers to the former great kinds among the ten major [precepts]. Since these six kinds are also shared with the two vehicles, or perhaps because they are indefinite, they are called 'conforming'. Furthermore, 'conforming' means the various expedients and the like that conform to pārājikas are called 'dharmas that conform to pārājika offenses'. / Fully relying on the previous explanation: as for what is called 'relinquishing', it is only relinquishing their function, not relinquishing their essence. As the lower [fascicle of the] Benye jing says: 'Bodhisattva precepts have a method for receiving, but no relinquishing; though there is violation, they are not lost.' Question: If one relinquishes the bodhisattva precepts, must one relinquish the bhikṣu precepts? Assuming one relinquishes the bhikṣu precepts, must one relinquish the bodhisattva precepts? Answer: One should make four propositions. There are those who relinquish the bodhisattva precepts but do not relinquish the bhikṣu precepts: namely, retrogressing from the great bodhi-mind but not relinquishing the bhikṣu precepts. There are those who relinquish the bhikṣu precepts but do not relinquish the bodhisattva precepts: namely, committing a fundamental transgression of a bhikṣu with a lower or middling defiling entanglement. There are those who relinquish both: namely, committing the first four major [precepts] with an upper grade of defiling entanglement. Those who relinquish neither: namely, excluding the previous marks. As the bodhisattva precepts [stand] in relation to the bhikṣu restraint, so one should know the bodhisattva precepts are also like this in relation to the remaining six assemblies.