English
English version: Even if one claims to have 'no transgression,' one actually loses the precepts forever, because of slandering and denying that the precepts are merely external forms. Furthermore, regarding the precepts, if someone clings to 'not entirely non-existent' and considers them to 'actually exist,' even if they verbally claim to uphold the precepts, their upholding is actually a transgression, because it contradicts the true nature of the precepts. Bodhisattvas (enlightenment being) cultivate precepts differently. Although they do not cling to the 'I' who upholds the precepts, nor to the precepts being upheld, they also do not slander or deny the external forms of the precepts. Therefore, there is ultimately no great fault of losing the precepts. Although they do not see so-called 'non-sin' and 'non-non-sin,' they also do not contradict the true nature of the precepts. Therefore, they are forever free from subtle transgressions of the precepts. Thus, through skillful wisdom and expedient means, they forever forget the emptiness of the three wheels (the giver, the receiver, and the gift), and do not fall into the two extremes of existence and non-existence, only then can they approach the perfection of the complete precepts, Paramita (to the other shore). As the sutra says, 'Sin and non-sin are both unattainable,' therefore one should perfect the Paramita of the precepts. The Vinaya (monastic rules) states: 'The light of the precepts emanates from the mouth, it has conditions, it is not without cause. It is neither material (rupa), nor mental (citta), neither existent (asti), nor non-existent (nasti), neither a cause nor an effect. It is the origin of all Buddhas, the root of all Bodhisattvas.' The 'light of the precepts' mentioned here is to show that the precepts and light are not two different things, there is no difference, purity and impurity are of the same nature. Therefore, by focusing on the light of the precepts, one can reveal the true nature of the precepts. The precepts have no inherent nature, they must rely on other conditions to arise, therefore it is said 'having conditions.' Saying 'having conditions' does not mean that the precepts actually exist, but directly shows that they are not without a cause from which they arise, therefore it is said 'not without cause.' This non-causeless nature of the precepts is neither material obstruction nor mental deliberation, therefore it is said 'neither material nor mental.' Although it is neither material nor mental, it is forever unattainable apart from material and mental. Although unattainable, it is not without precepts, therefore it is said 'neither existent nor non-existent.' Although it is not without precepts, it is separate from effect, without cause; separate from cause, without effect, therefore it is said 'neither cause nor effect.' The precepts as the nature of cause, although unattainable, the fruit of all Buddhas must rely on the cause of the precepts, therefore it is said that it is 'the origin of all Buddhas.' The precepts as the nature of effect, although unattainable, the precepts need to rely on the cause of Bodhi-citta (mind of enlightenment), therefore it is said that it is 'the root of all Bodhisattvas.' Question: The appearance of the precepts is so profound and difficult to understand, understanding it is already difficult, let alone practicing it? Therefore, it is known that the practice methods mentioned earlier are only practiced by the Bodhisattvas of the great earth, and have nothing to do with those who have newly aroused the mind of enlightenment. Answer: In the sutra, it is precisely answering your question, saying that Bodhisattvas, from the very beginning of arousing the mind of enlightenment, constantly practice without attachment. --------------------------------------------------------------------------------
Chinese
得法。因无所得法。故修布施持戒。乃至因无所得法。故修智慧。此答意者。若使彼行。由未曾修。难可行故。今不修者。今不习故。后亦不修。如是久久。弥在其难。故令从初仰习其难。习行渐增。转成其易。是谓新行发趣大意。究竟持犯。略明如是。 仰依圣典了义文 粗述戒藏开要门 普为法界燃一灯 愿用传灯周十方 四句三聚戒圆满 六意五修为成辨 远离二边灭诸罪 等餐一味游方外 持犯要记一卷 宽元二甲辰十一月二十四日摸功毕。 劝进大安寺僧信忍 般若寺转法轮藏 宽永十六之天南京游学之时以东大寺上生院古本书写旃冀令律灯传诸无穷矣。 寓泉涌小比丘记焉 现代汉语译本： 获得佛法。因为没有获得任何固定的佛法，所以才修行布施、持戒，乃至因为没有获得任何固定的佛法，所以才修习智慧。这个回答的意思是：如果让他们修行，因为从未曾修习过，所以觉得困难而难以实行。如果现在不修习，因为现在不习惯，以后也不会修习。这样长久下去，困难会更加严重。所以让他们从一开始就勉力学习那些困难的事情，随着习行的逐渐增加，就会转变成容易的事情。这就是所谓的新修行发起的大意。关于究竟的持戒和犯戒，大致说明如上。 仰仗依据圣典了义的文字，粗略地叙述戒律之藏的开启要门，普遍地为法界点燃一盏明灯，愿用这盏灯传递到十方世界。四句三聚戒得以圆满，六意五修行得以成就辨明，远离断常二边，灭除各种罪过，平等地品尝同一法味，游于方外。 《持犯要记》一卷 宽元二年甲辰十一月二十四日摹写完毕。 劝进大安寺僧 信忍 般若寺转法轮藏 宽永十六年于天南京游学之时，以东大寺上生院的古本书写，愿旃冀令律的灯火永远传承下去。 寓泉涌小比丘 记
English
English version: Attaining the Dharma. Because there is no Dharma to be attained in a fixed manner, one practices generosity (布施, bùshī), upholding the precepts (持戒, chíjiè), and even because there is no Dharma to be attained in a fixed manner, one cultivates wisdom (智慧, zhìhuì). The meaning of this answer is: if they are made to practice, because they have never practiced before, they find it difficult to implement. If they do not practice now, because they are not accustomed to it now, they will not practice in the future either. As time goes on, the difficulty will become even greater. Therefore, let them strive to learn those difficult things from the beginning. As the practice gradually increases, it will become easier. This is the general idea of initiating new practice. The ultimate upholding and violation of precepts are roughly explained as above. Relying on the definitive meaning of the sacred texts, I roughly describe the opening of the essential gate of the treasury of precepts, universally lighting a lamp for the Dharma realm, and wishing to use this lamp to transmit it to the ten directions. The four-line three-aggregate precepts are perfected, the six intentions and five cultivations are accomplished and discerned, staying away from the two extremes of permanence and annihilation, eliminating all kinds of sins, equally tasting the same Dharma flavor, and wandering beyond the mundane. 《Essential Notes on Upholding and Violating Precepts》, one volume Completed copying on the 24th day of the 11th month of the year Jia Chen (甲辰) of the Kan'en (宽元) era. Encouragement from the monk Xin Ren (信忍) of Da'an Temple (大安寺) Rotating the Dharma Wheel Treasury at Prajna Temple (般若寺) In the 16th year of Kan'ei (宽永), while studying in Tiannan (天南) (Nanjing), I wrote this based on an old book from Jōshōin (上生院) at Todai-ji (東大寺), wishing that the lamp of the Chanjiling (旃冀令) Vinaya will be transmitted endlessly. Recorded by a small Bhiksu (比丘) residing at Quanyong (泉涌) --------------------------------------------------------------------------------