第一開導者
First Teacher
應先問言欲受何戒佛法大海深廣無涯唯信能入由有信故三學可成菩提可至故三學中以戒為首菩提廣路戒為資糧生死大海戒為船筏三途重病戒為良藥戒有多種五八十具菩薩律儀五戒報人八十報天出家大戒感小解脫三明六通無餘永寂菩薩律儀八萬細行報得佛果三身四德相好不共一切功德今既不求人天小果唯欲專求無上菩提須具六法方得戒一者能授人謂能授戒者須預知頒類及以人數於中幾許中國邊方餘道雜類雖得人身無有安樂八苦交逼四虵競煎四大危脆念念不住六賊爭駈新新生滅設雖受餘戒報人天不免沈沒二乘小果永住涅槃故須虔誠誓求極果二者所依處先須諮白無內外障安置壇場莊嚴清淨皆令地鋪使受者安穩三者高座秉法四者專求大道五者生希有心如貧如飢如病如怖得寶得食得醫得安不生一念散亂之心若無懇誠徒勞彼此六者專為利他求戒以菩薩發心利物為本發大勇猛不惜身命誓與眾生同入真如法界大海。
First, you should ask: "Which precepts do you wish to receive?" The Dharma ocean is deep and vast, without bounds; only faith can enter it. Because faith exists, the three trainings can be perfected and enlightenment can be reached. Therefore, among the three trainings, precepts come first. On the broad path to enlightenment, precepts are the provisions; in the great sea of birth and death, precepts are the boat; for the severe afflictions of the three lower realms, precepts are the good medicine.
There are many kinds of precepts: the five, eight, ten, and full precepts; the Bodhisattva precepts. The five precepts lead to rebirth as a human; the eight precepts lead to rebirth in the heavens; the full monastic precepts lead to the lesser liberation; the three insights and six superknowledges lead to complete cessation without remainder. The Bodhisattva precepts, with their eighty thousand subtle practices, lead to the fruit of Buddhahood—the three bodies, four virtues, unique marks and characteristics, and all merits.
Now, since you do not seek the small fruits of human or heavenly rebirth but solely wish to pursue supreme enlightenment, you must possess six conditions to receive the precepts:
First, a qualified giver: the one who confers the precepts must know in advance the categories and number of recipients—how many are from central regions, borderlands, or other paths and mixed types. Even if they have human form, they lack peace and joy, oppressed by the eight sufferings, tormented by the four serpents, with the four elements fragile and unstable, thoughts ceaselessly changing, the six thieves contending, arising and perishing anew each moment. Even if they receive other precepts leading to human or heavenly rebirth, they cannot avoid sinking; the small fruit of the two vehicles abides forever in nirvana. Therefore, one must sincerely vow to seek the ultimate fruit.
Second, the place of reliance: one must first inquire and declare, free from internal and external obstacles, set up the altar, adorn it purely, and ensure the ground is spread so the recipients may be at ease.
Third, the high seat from which the Dharma is administered.
Fourth, single-minded pursuit of the great path.
Fifth, generating a rare and precious mind—like the poor, the hungry, the sick, the terrified who obtain treasure, food, medicine, or safety—without a single thought of distraction. Without earnest sincerity, both giver and receiver labor in vain.
Sixth, focusing solely on benefiting others: seeking the precepts because the Bodhisattva’s aspiration to benefit beings is fundamental. With great courage, not sparing body or life, vow to enter together with all beings the true reality, the ocean of the Dharma realm.