Bodhisattva has no special precepts. The ten "unfamiliar places" mentioned in "The Music of Beijing Temple" are not close to the king, the prince, the heretics, Brahma, the fierce drama and sumo wrestling, which can be said to be the original precepts of Mahayana Bodhisattva, but the precepts of Bodhisattva have no names. The Nirvana Sutra Hushi began to divide the precepts into two categories: the vocal precepts and the Bodhisattva precepts. It says: From the beginning to the achievement, the Bodhisattva amulet is called the Bodhisattva amulet. If you look at the bones, you can even prove that the name of the fragrant Siraitia grosvenorii is the sound amulet. This is just the difference between listening to precepts and bodhisattva precepts from the shallowness of wishes and deeds. The Nirvana Sutra also lists "stopping the world to satirize people". If you don't sell it, you will say that you are fooling around, because he takes people's property in this situation, hurting people's hearts and undermining success. Lie down while burning. Always eat once and never eat again, don't eat meat and don't drink. The entrance station is often three clothes and three bowls, and the rest bed has no two pillows. Don't look at the army, don't flatter the evil life, and so on. The precepts of a monk bodhisattva are more detailed than the "unfamiliar" in Hokkekyo. Although these precepts are serious crimes that harm people, such as "breaking one's heart" and "destroying one's work", they are probably relatively minor crimes, so they are called "stopping the world and satirizing the precepts" (Nirvana Sutra, Three-line Needle).
In the Chinese translation of Buddhist scriptures, it was Yao Qin's and Zhu Funian's translation of the Wreath Sutra (commonly known as the Bodhisattva Wreath Sutra Volume II) that first mentioned the category of three-residence realm and explained its content. Article 7 of the mass wreath sutra says that the root of all precepts is the three precepts, that is, the precepts of practicing good dharma, the so-called 84,000 teachings. Take the precepts of all beings, so-called compassion and blessing, and all beings are blessed. Take the law and discipline as an example, the so-called ten don't fall. The Book of Wreaths puts the musical instrument ring at the end of the triad, which is just the opposite of the triad in the Bodhisattva's Jie Jie Mo Wen. Generally, there are 250 commandments or 500 commandments as the precepts of Mahayana, but the Wreath Sutra uses the eleven commandments as the precepts of Mahayana instead of the precepts of Mahayana, which is its characteristic (Wreath Sutra: Popularizing Scholars).
Secondly, Sanju Jingjie was translated by Dharmaksema in Beiliang (commonly known as Bodhisattva Mahayana Sutra, 10 volumes). This is a different translation of Bodhisattva Land in On Yoga, and it is the first translation of the precepts of yoga system. Specifically, there are three kinds of precepts in the book "Stories in the Underground": first, laws and regulations; Second, the discipline of practicing good law; Third, cultivate the commandments of all beings. Ritual precepts are the precepts of seven people, namely, monks, monks, monks, monks, excellent girls and excellent girls. The discipline of practicing good dharma is the discipline of the Bodhisattva, that is, practicing all the good dharma of Bodhi in body, mind and mind. There are eleven precepts for taking sentient beings. That is, doing things that benefit all sentient beings, seeing a doctor, saying, repaying kindness, helping, comforting, giving alms, etc. (Hold the Ground Sutra, Volume 4). The yoga precepts mentioned in Master Yoga's On the Earth are roughly the same as those mentioned in The Earth Holding Sutra. Shanjie Jing is also considered as another translation of Dizhi Jing (translated by Qiu Mo, 10 volumes), and it also mentions Sanju Jing. According to the sutra of good precepts, the precepts you receive when you become a monk at home are called all precepts. There are three kinds of precepts: first, precepts, second, precepts of good law, and third, precepts of benefiting all beings. The first precept is the seven precepts, that is, the precepts of measuring instruments. All precepts are synonyms of the three-gathering and pure precepts (volume 4 of the Good Commandments).
In addition to the Jing of Wreaths and the Jing of Holding the Earth, there are also some differences in the names of the three Chinese versions of Mahayana. Fan Duo in the Northern Wei Dynasty translated Buddhism, which was called "abstinence, absorbing good dharma and abstinence, and benefiting all beings". The translation of "The Essence of Liang" is called "taking the right precepts, taking the good precepts and taking the interests of all beings". Tang Xuanzang translated it as "the precept of ritual, the precept of learning good laws and the precept of forgiving all beings".
The Brahma Sutra, the Wreath Sutra and the Earth-holding Sutra translated by Roche are also called the Mahayana Commandments. Have the greatest impact on future generations. Although Sanskrit Scripture doesn't explicitly mention Sanju, its precepts of ten heavy and forty-eight light prohibitions are formulated in the form of the precepts of Hinayana monks. This "ten heavy and forty-eight light precepts" is the most specific precept of Mahayana Bodhisattva.
When Emperor Yang Di got the Bodhisattva amulet from Zhiyi, it was very popular to spread and elaborate the Bodhisattva amulet in China. Sui Yu Ling interprets the precepts of being a bodhisattva. When he was in Yedu, many people got the triad precept from him (Continued Biography of the Monk (9 Biographies)). At the same time, Xuzhou photographer Matsui wrote the popular "Sanju Jiexuan Instrument" at that time (continued the biography of monk (ten biographies)). Many other Buddhist scholars have many explanations for the three-residence realm. Although Sui's "Buddhist precepts" refer to the laws and regulations, the practice of goodness and the practice of all beings, he calls these three pure precepts Buddhist precepts, saying that all bodhisattvas have to learn in the past, the future and the present (Buddhist Commandments). Sui Huiyuan wrote the Mahayana Righteousness Chapter, and established seven separate three-gathering precepts. Among them, the second door of "stopping work" said: On the three points, the law is "stopping" and stopping all evils. The other two parties are "doing" and doing all the good things. There is a "stop" in the general theory of trimer The final conclusion is that "trimers all stop evil." That is to say, the commandment of "gathering together to clean up and quit first" is a commandment to prevent oneself from doing evil, so it is an act of self-interest to call it "quit". The second precept to cultivate goodness and the third precept to cultivate sentient beings is the precept of Mahayana Bodhisattva to practice all good deeds and make a vow to serve the interests of mankind for a long time, so it is called "doing", which is an act of self-interest and altruism (Volume 10 of Mahayana by Sui Huiyuan).
Dao Xuan thinks that the trimeric ring is the basis of three bodies. He said: first, law is the cause of breaking all evils, that is, the body of law; Second, the method of cultivating goodness is to cultivate goodness, that is, to report the cause; Third, according to Tzu Chi, all sentient beings are sentient beings, that is, the principle of becoming flesh (in the volume of "Disclosing Men and Respecting Instruments" by Daoxuan). Ming Kuang, a Tiantai scholar in Tang Dynasty, further developed his views. He combined Sanju with the four great wishes and three bodies, and thought that all the commandments were generally not Sanju. Rhythm instrument is to break troubles, and it is worthy of "endless vows to break troubles". It is worthy of "Buddha and Dharma are supreme vows" and "Dharma is boundless vows" to practice Buddhism in the process of achieving and learning Dharma. Taking pictures of all sentient beings is to measure all sentient beings, which is worthy of the "infinite desire of all sentient beings". This is also the reason why dharma bodies adopt laws and regulations, such as not killing life, stopping evil and not leaving pollution. Practicing good dharma and forbidding good deeds, studying Buddhism and proving Buddhism and Taoism are all reasons for reporting yourself. Taking care of all sentient beings means benefiting all sentient beings with compassion, which is the truth of responding to the body. Therefore, Ming Kuang's proposition is based on Sihong's oath and established through the practice of Sanju realm. Finally, he combined Sanju with the three views in Tiantai Kongdu, trying to draw a conclusion: "As an old saying goes, the three views and three bodies are in harmony, that is, the three views and three bodies have no advantages or disadvantages, and the 48-year-old is at peace with the 10-year-old, and it is better to go from the shallow to the deep" (The Book of Bodhisattva precepts).
Compared with the Hinayana precept, the spirit of Sanju realm is positive. Although it adopts the same form of law and discipline as the Hinayana precept, its interpretation has a positive Mahayana spirit. The Mahayana commandment lists only those things that cannot be done, while the Mahayana commandment lists more things that cannot be done. Regarding the prohibition, the spirit of the big and small multiplication is also different. For example, according to the yoga precepts quoted by Tang Fazang, if the Bodhisattva sees that thieves will kill many lives or kill Daxian in order to rob property, and thinks that that person will fall into hell and suffer greatly, the Bodhisattva is determined to kill him, because he can't bear to see him fall into hell and suffer greatly. The so-called "pity him and kill him". This is not a crime in the Bodhisattva precepts, but it has great merits (Volume I of the Sanskrit Bodhisattva precepts in the Tang Dynasty).