Wu Ming's "Buddhist Discipline Theory" (Excerpt)
Sanskrit samaya has many meanings: ⑴ Shi (when the Buddha is present) Hui (General Conference Sutra) Zong (manifestation theory) )equality. ⑵ Vow. ⑶ Be alert. ⑷Remove scale and obstacles. The samaya vow, the vow of equality, means the vow of equality with the Buddha. In Tantric practice, one must first take the samaya precepts before imparting Dharma initiation. The master who imparts the Dharma, Nan, pours water from the top of his head, which is called the "Dharma Initiation", to show that he will never violate the law. The samaya precept is based on the three kinds of bodhicitta.
"The Treatise on the Bodhicitta of the Vajra Top Sect" says
'If there is a person with superior faculties and superior wisdom, who does not like the heretical two-vehicle method, has great tolerance, is courageous and has no confusion, he should practice the Buddha-vehicle. . You should have this mind: I am determined to seek Anuttara-samyak-sambodhi, and I will not seek any other fruits. Because of the determination of the oath, the demon palace shook, and all the Buddhas in the ten directions realized it. Always in human heaven, receive victory and be happy. Wherever you were born, remember and never forget. If you wish to become a bodhisattva in yoga, it is also called bodhicitta. Which one? All the deities next to him have the same body as Great Vairocana Buddha. (Original) Everyone who wants to do good or evil must first mark their heart and then realize their ambition. Therefore, those who seek Bodhi should arouse Bodhicitta and practice Bodhicitta. Once you have developed such a mind, you must know the behavior of bodhicitta. Its behavior is divided into three categories. All Buddhas and Bodhisattvas, when they were in the origin ground, had already developed this intention, and performed the supreme righteousness and performed the vows of samadhi as a precept. Even if you become a Buddha, you will never forget it. However, among the mantras, the Dharma of Samadhi is missing from all teachings and is not written down. The first is fulfillment of vows, the second is supreme righteousness, and the third is samadhi. ’
So the three kinds of bodhicitta are the bodhicitta of action, the bodhicitta of ultimate meaning, and the bodhicitta of samadhi. The three kinds of bodhicitta are the precepts, that is, the samaya precepts. This is the precept for all Buddhas and Bodhisattvas to take the same vow of equality. The so-called person who performs the vows is like the saying: "I should benefit the world of peace and happiness without leaving any sentient beings, and observe the consciousness in the ten directions, just like my own body." ’ The so-called supreme meaning is as follows: ‘Observe that all dharmas have no inherent nature. ’ The so-called samadhi is as follows: ‘You should know that Dharma should abide in Samantabhadra’s great bodhicitta, (omitted in the middle) and see the original mind, which is profound and pure. ’ The three kinds of bodhicitta can be divided into three virtues: great compassion (acting vows), great wisdom (superior meaning), and great concentration (samadhi). The realm of the Eastern Esoteric Prefecture is divided into three parts: the Buddha Department (Great Ding), the Lotus Department (Practice Vows), and the Vajra Department (Supreme Meaning). It is also divided into three deities: Avalokitesvara (acting vows), Manjushri (absolute meaning), and Samantabhadra (samadhi), or divided into expressing virtue (acting vows), covering emotions (absolute meaning), and nonduality (samadhi). .
The fourfold precepts listed in the Mahavairoli Sutra's "The Predestined Mantra"
The phrase "Samaya Precepts" comes from the Mahavairoli Sutra's "The Predestined Mantra" The four precepts listed are:
⑴ One should not stay away from bodhichitta: because practitioners of tantra are still in the cause position and have bodhicitta but have not yet perfected it, there is always a risk of staying away. Moreover, bodhicitta is the foundation of samaya precepts. If bodhicitta exists, samaya precepts will exist; if bodhicitta is lost, samaya precepts will be lost. Therefore, the first warning is not to stay away.
⑵Do not deviate from the righteous Dharma and do not (or engage in) evil deeds: This article is similar to and different from that of monks and laypeople. No matter whether you are a monk or a layperson, you cannot leave the true Dharma, that is, you cannot leave the Dharma and Prajna. This is the unique point. However, monks live in Buddhism and practice pure Brahma, so they cannot do evil things, such as sexual misconduct. To practice the Bodhisattva path, lay people need to engage in worldly behavior, and sometimes evil behaviors are unavoidable, such as the sexual life of a couple. The samaya precepts are allowed here, but the premise is that one cannot deviate from the true Dharma, that is, one cannot deviate from Prajna, and one cannot do evil without bodhicitta. This is the difference. Therefore, monks do not deviate from the righteous Dharma and do not engage in wrong conduct, while lay people do deviant conduct because they do not deviate from the righteous Dharma.
⑶ Don’t be stingy in all dharma: Buddhism is public and cannot be privately owned. Bodhisattvas fulfill their vows and spread the Dharma to benefit living beings. To be stingy in giving Dharma is to destroy Dharma. Therefore, all dharma, from the human and heavenly vehicles to the Buddha's vehicle, should be given according to the law and should not be stingy. Being stingy means losing bodhicitta and violating the vow of equality. However, we know that giving Dharma is to benefit people, and all Dharma giving should be done at the right time. Therefore, for the Mahayana foundation, we should not say that small laws will lead to degradation; for the Hinayana foundation, we should not doubt or slander the big laws; we should not constantly tell outsiders that we have wonderful precepts and great laws to make them lose their jealousy and hatred.
⑷Have no choice but to benefit all sentient beings: This is determined by the root of Bodhicitta, and this is the Dharma; there is the great concentration of "If all sentient beings cannot become Buddhas, I will not become Buddhas"; there is the "observation of the nature of all dharmas" , Dharma is like this, I am the king of Dharma, with the great wisdom of Dharma. There is one thing that does not benefit sentient beings, that is, staying away from Bodhicitta and violating the original vow of equality.
The above four levels of precepts are the samaya precepts mentioned by the Buddha. This is the original oath of equality among all Buddhas. Later, the four levels of taboos developed into the ten levels of taboos, also known as the Ten Paras. These ten levels of precepts are different in both sutra and esoteric teachings.
The Ten Endless Treasure Precepts mentioned in the Brahma Net Sutra
The ten important precepts of the Sutra are the Ten Endless Treasure Precepts mentioned in the Brahma Net Sutra. If you violate these precepts, you will suffer consequences. Luo Yi sin. That is a serious sin in the precepts. The ten important precepts of the explicit teaching are: killing, stealing, sexual intercourse, lying, drunkenness, the four common faults, praising oneself and destroying others, adding insult to injury by being frugal, having an angry heart without regret, and slandering the Three Jewels.
The first ten-fold precepts in the Mahavaima Sutra
There are three types of ten-fold precepts in esoteric Buddhism, two of which are mentioned in the Mahavaima Sutra and the other is good Fearless Tripitaka said. The first of the ten precepts in the "Dainichi Sutra" is:
⑴ One should not abandon the righteous Dharma.
⑵ Bodhicitta should not be abandoned.
⑶Don’t be stingy in all things.
⑷Do not do anything unkind to all sentient beings.
⑸Do not slander all three vehicle teachings.
⑹Don’t be stingy in all things.
⑺Don’t have evil views, and there is no cause and effect.
⑻ If someone has a big heart, he should be advised to deepen his heart and not let him give up.
⑼In front of Hinayana people, he talks about the Dharma without looking at his roots.
⑽ A Bodhisattva should always give to others and should not give to others anything that would harm them.
The second ten-fold precept in the Mahavairocana Sutra is
⑴Never give up the Buddha’s treasure
⑵Never give up the Dharma treasure
⑶Do not give up the Sangha Treasure
⑷Do not give up Bodhicitta
⑸Do not slander all three vehicle teachings
⑹Do not be stingy with all Dharma
⑺Avoid wrong views
⑻Do not prevent others from having great intentions, nor do you encourage them to retreat after seeing them slacking off
⑼Do not miss the opportunity to speak the truth
⑽ Don't give anything and don't benefit others.
The ten precepts of Shan Wuwei's "Wuwei Tripitaka Zen Essentials" are
(1) You should not retreat from bodhicitta, which will hinder your attainment of Buddhahood.
⑵ You should not give up the Three Jewels and take refuge in heretics, as this is an evil dharma.
⑶ One should not slander the Three Jewels and the Three Vehicles scriptures, as this violates the Buddha nature.
⑷ You should not have doubts about the incomprehensible parts of the profound Mahayana sutras, as this is the case for ordinary people.
⑸If there are sentient beings who have developed bodhicitta, they should not say that this is the reason why they will retreat and fall into the second vehicle and cut off the seeds of the three treasures.
⑹ Those who have not developed bodhicitta should not preach such a method to make them have the mind of the two vehicles and violate their original wishes.
⑺You should not frequently talk about the profound and wonderful Mahayana in front of Hinayana people and people with wrong views, for fear that they will be slandered and suffer great disaster.
⑻You should not initiate wrong views and other methods to cut off the roots of good deeds.
⑼ You should not say to outsiders that I have the wonderful precepts of supreme Bodhi. This will cause them to seek for such things with hatred and be unable to achieve them, and will cause them to retreat from Bodhicitta, both of which will be damaged.
⑽ However, if it is harmful to all sentient beings and does not benefit, you should not do it, teach others to do it, or rejoice when you see it, because it is contrary to altruism and compassion.