English
English version Is it permissible to praise or criticize (the Bodhisattva precepts)? Because the weight of (the Bodhisattva precepts) is difficult to determine, and the observance or violation according to different positions is extremely subtle. However, with regard to novice Bodhisattvas, it can be divided into four situations: The first is that praise and criticism are not serious offenses. Although there is love and hatred, it is not for the sake of profit or other purposes; although one is defiled by (the Bodhisattva precepts) and commits an offense, it is not a serious offense. The remaining situations can be inferred. Here, let's talk about praising or criticizing one precept, and the remaining observance or violation can be inferred by analogy. The Bodhisattva precepts and various minds of practice are vast and boundless, without fixed basis or hindrance. The faculties of practitioners exceed the number of dust particles. Each of the myriad practices adapts to the faculties of the world with a thousand gates, practicing each one. The nature of sin and merit is difficult to distinguish, because one practice must adapt to various faculties. The appearances of evil and righteousness are easily confused. Although there are countless faculties, they all enter the Bodhisattva path; although there are unobstructed gates, none exceed the cause of Bodhi. There is nothing that is not the path. Slander that exceeds narrow-minded feelings is all a cause of Buddhahood. Praise that penetrates vast wisdom, although all are human faces, how can they be the same appearance? Although heading towards a distant road, is one pair of feet enough? As the sutra says: 'Those who are lax in the Great Vehicle are called lax; those who are lax in the precepts are not called lax. Bodhisattva Mahasattvas, with regard to this Great Vehicle Dharma, are not lax in mind, this is called upholding the precepts. In order to protect the Dharma, they wash themselves with the water of the Great Vehicle.' Therefore, even if a Bodhisattva manifests breaking the precepts, they cannot be called lax. The three ultimates refer to obliterating the three wheels (the giver, the gift, and the act of giving) with the two emptinesses (emptiness of self and emptiness of phenomena). As the sutra says: 'One should perfect the pure precept Paramita (perfection of precepts) by not clinging to (the giver, the gift, and the act of giving), because the appearance of violating or not violating the precepts is unattainable.' The appearances of the three wheels of precepts, sin, and person (the precept holder) are not immediately conditioned. Although the appearances are not non-existent, they are inseparable from dependent origination. Self-nature is not truly existent; immediacy, separation, and the middle are also unattainable. Self-nature is not truly existent, so do not increase the mind of being able to uphold; appearances are not non-existent, so do not deny not violating the precepts. Empty without denying, not losing the appearance of precepts; existent without increasing, without the nature of violating precepts. Although understanding the appearances of lightness, heaviness, right, and wrong, seeing the emptiness of the three wheels is not the ultimate practice. The true meaning of all dharmas is called Tathagata, because it is obtained by practicing non-self (Anatta). This formless practice eternally cuts off the two obscurations (afflictive obscurations and cognitive obscurations), and can perfect the two benefits (self-benefit and benefiting others), which is called ultimate. What is called ultimate? The fusion of the three times (past, present, and future) within one thought is called Bodhi, inseparable (from the present). --------------------------------------------------------------------------------
Chinese
发心。增上意乐。从此而生。如契经说。当果诸佛。摩顶说法。一法之空。一切无生。便谓。自心流成六道。同体大悲。从此而起。如契经言。即此法身无量烦恼之所㵱动。往来生死。名为众生。护持既尔。出离亦然。如有颂曰。一切业障海 皆从妄想生 若欲忏悔者 端坐念实相 众罪如霜露 慧日能消除 是故应至心 勤忏六根罪。 此三聚戒。离苦乐边。证断智恩三身德本。诫如调弦妙取其中。如契经说。菩萨为道受四供养。身不坚牢则不忍苦。不忍苦故。不能修善。于苦生恚。于乐生贪。乃至广说。吾为遍访一切论宗。数宝之项。少年位满。今为半钱之利。鸠此要门。为后修集古迹。如瑜伽记并颂。申自意乐。如唯识判一卷。幸有同趣。详而取决 已开圣典微密要 圆镜悬空照长霄 人身圣教难可再 有心欲出宜及时。 菩萨戒本宗要一卷 现代汉语译本： 发心（Bodhicitta，菩提心）和增上意乐（Adhyashaya，胜解意乐）由此而生。正如契经（Sutra，佛经）所说：当果位的诸佛（Buddhas，觉悟者）摩顶说法，阐述一法之空性（Emptiness，Śūnyatā），一切法无生（Non-origination，Anutpāda）。于是认为，自心流转形成六道（Six realms，Ṣaṭ-gati），同体大悲（Great compassion，Mahākaruṇā）由此而起。正如契经所说：即此法身（Dharmakāya，法性之身）被无量烦恼所扰动，往来于生死轮回之中，名为众生（Sentient beings，Sattva）。 护持是这样，出离也是这样。如有颂（Gatha，偈颂）说：‘一切业障海，皆从妄想生，若欲忏悔者，端坐念实相，众罪如霜露，慧日能消除，是故应至心，勤忏六根罪。’ 这三聚戒（Threefold training in morality，Tri-śīla）远离苦乐两边，证得断德、智德、恩德三身（Trikāya，三身）的德本。戒律就像调弦，巧妙地取其中道。正如契经所说：菩萨（Bodhisattva，菩萨）为了求道接受四种供养，如果身体不坚固就不能忍受痛苦，不能忍受痛苦就不能修习善法，对苦产生嗔恚，对乐产生贪恋，乃至广说。 我为了普遍寻访一切论宗，就像数宝一样，少年时就位满。现在为了半钱的利益，收集这些要门，为后人修集古迹。如《瑜伽记》并颂，申述自己的意乐。如《唯识判》一卷，希望有志同道合的人，详细地加以决断。已经开启了圣典的微妙要义，圆镜悬挂在空中照耀长空。人身和圣教难以再得，有心想要出离的人应该及时行动。 《菩萨戒本宗要》一卷
English
English version: Bodhicitta (the mind of enlightenment) and Adhyashaya (heightened intention) arise from this. As the Sutra (scripture) says: When the Buddhas (enlightened beings) of future fruition touch the crowns of heads and expound the Dharma, elucidating the emptiness (Śūnyatā) of one Dharma, and the non-origination (Anutpāda) of all Dharmas. Then it is believed that the mind itself flows and forms the six realms (Ṣaṭ-gati), and great compassion (Mahākaruṇā) arises from this. As the Sutra says: This very Dharmakāya (body of Dharma) is disturbed by countless afflictions, wandering in the cycle of birth and death, and is called sentient beings (Sattva). Protecting is like this, and liberation is also like this. As the Gatha (verse) says: ‘All seas of karmic obstacles arise from delusion. If you wish to repent, sit upright and contemplate reality. All sins are like frost and dew, the sun of wisdom can eliminate them. Therefore, you should sincerely and diligently repent the sins of the six senses.’ These threefold training in morality (Tri-śīla) are far from the extremes of suffering and pleasure, and attain the virtuous foundation of the three bodies (Trikāya) of cessation, wisdom, and kindness. Precepts are like tuning a string, skillfully taking the middle way. As the Sutra says: A Bodhisattva (enlightenment being) accepts four offerings for the sake of seeking the path. If the body is not strong, one cannot endure suffering. If one cannot endure suffering, one cannot cultivate goodness. One generates hatred towards suffering and greed towards pleasure, and so on. I have universally sought out all philosophical schools, like counting treasures, and attained fulfillment in my youth. Now, for the benefit of even a small amount, I collect these essential points to compile ancient traces for future generations. As the Yoga Record and verses state, I express my own intention. As the Consciousness-only Judgment, one volume, I hope that like-minded people will carefully make decisions. The subtle essence of the sacred texts has already been opened, and the round mirror hangs in the sky, illuminating the long sky. Human life and the sacred teachings are difficult to obtain again. Those who sincerely wish to be liberated should act in a timely manner. The Essential Points of the Bodhisattva Precepts, one volume. --------------------------------------------------------------------------------