In the Pusa dichi jing 菩薩地持経, the three categories of pure precepts include the traditional precepts such as the complete precepts, established in early sectarian Buddhism before the Mahāyāna emerged. On the other hand, those in the Pusa yingluo benye jing 菩薩瓔珞本業経 do not include them, and accept the ten grave precepts from the Fanwang jing 梵網経. Some studies have pointed out that the Pusa yingluo benye jing abandons the traditional precepts, sometimes referred to as the “Hīnayāna” precepts. However, in the fifth century, the time of appearance of the Pusa yingluo benye jing in China, the traditional precepts were not considered as “Hīnayāna,” and this sūtra requires Mahāyāna practitioners to receive the three categories of pure precepts after leaving home, which means receiving the complete precepts and becoming a monk or nun. The Chujiaren shou pusajie fa 出家人受菩薩戒法 created in the early fifth century shows two methods, receiving again and converting, as the meanings of keeping the traditional precepts as the Mahāyāna precepts. It can be considered that the former would be related to the Pusa dichi jing, and the latter to the Pusa yingluo benye jing. These views can be supported by the theories of Ŭijŏk 義寂 and Zhanran 湛然 in later times.
