菩萨，原是印度梵文 bodhisattva 的音译，全译是“菩提萨埵”，意译是“觉有情”，觉是觉悟、觉了、觉知、觉见的意思；有情是众生，众生是众缘和合而生的意思；也是众多生命的意思。但是，众缘和合的众多生命之中，有的是有情爱及情性的动物，有的是没有情爱及情性的植物乃至矿物等等，此处所说的众生，是指有情爱及有情性的生命，所以称为有情。“觉有情”其实含有两重的四层意思：一重是发心上求无上觉（佛）道的有情众生，并也发心启化一切有情众生皆得无上觉（佛）道；一重是自己已经悟见了觉（佛）的本性，同时也要使得一切众生都能悟见各自本具的觉（佛）性。所以“上求佛道以自觉，下化众生以觉他”，才是“菩萨”的本意。此戒因从《瑜伽师地论》本地分菩萨地初持瑜伽外第十戒品中录出，故称《瑜伽菩萨戒》。

  如何才能达到这个无上的菩萨境界呢？那就要学修菩萨的戒法和教法？

  那么，什么叫做菩萨戒呢？菩萨所受的戒，称为菩萨戒，要做菩萨，必须先受菩萨戒。如《梵网经》中所说，菩萨戒“是诸佛之本原，菩萨之根本，是大众诸佛子之根本”。不行菩萨道，虽信佛而永不能成佛，要行菩萨道，须受菩萨戒，所以菩萨戒是一切诸佛之能成佛的根本原因。也是菩萨之所以成为菩萨的根本所在。佛子一词在大小乘典籍中的解释很多，根据大乘经论，以为必须是菩萨，因其有了成佛的种子而称为佛子。大乘《瑜伽菩萨戒》是“佛子之根本”，当然是指成佛种子的根本了。 　　经说：“一切有心者，皆应摄佛戒，众生受佛戒，即入诸佛位，位同大觉已，真是诸佛子。”菩萨戒是一切诸佛成佛的根本原因，所以从因位上说，称为菩萨戒，从果位上说，便称为佛戒。

  菩萨戒的可尊可贵，乃是由于涵盖而又超胜了一切戒的缘故。菩萨戒是优婆塞、优婆夷、沙弥、沙弥尼、式叉摩尼、比丘、比丘尼等七众戒之外的波罗提木叉（别解脱戒），菩萨的身份，可在七众之中，也可在七众之外，优婆塞优婆夷可受菩萨戒，乃至比丘比丘尼也可受菩萨戒，这是存在于七众之中的加受菩萨戒。依《梵网经》说：“但解法师语，尽得受戒。”畜生乃至“神鬼的”变化人，都有资格受菩萨戒而称为菩萨，这是七众以外的单受菩萨戒。这些单受的菩萨，在发心的程度上说，虽然超过了小乘的七众，但他们在七众之中没有地位，也不能站在七众之前。因为佛制的次序，是以七众为准，而不以菩萨为准。 　　菩萨戒有三聚净戒。一、持一切净戒无一净戒不持。 二、修一切善法无一善法不修。三、度一切众生无一众生不度。菩萨的三聚净戒，含概聚集了持律仪、修善法、度众生的三大门类的一切佛法，作为禁戒来持守。在小乘七众戒中，作恶是有罪的，不去积极地修善却不会有罪，杀生是有罪的，不去积极地救生，却不会有罪。所以小乘戒只能做到积极地去恶消极地修善，积极地戒杀消极地救生； 菩萨戒则既要积极地去恶修善，也要积极地戒杀救生，把不修善与不救生，同样列为禁戒的范围。因此，菩萨戒是涵盖了七众戒，而又超越了七众戒。别解脱戒是菩萨戒的基础。而菩萨戒是七众别解脱戒的升华。 　　三聚净戒的内容，可以说是无所不含无所不包的：摄律仪戒，涵容了大小乘的一切戒律、威仪；摄善法戒，包罗了八万四千出离法门；饶益有情戒，概括了慈、悲、喜、舍，广度一切众生的宏愿与精神。 所以， 三聚净戒，也总持了四宏誓愿的精神！

  我们信佛学佛的目的，是希望我们自己也成为佛。但是佛的境界， 是至高无上、至妙至好、至大至刚、至圆至明、至实至真的；成佛之道的行程，也是非常艰巨而且遥远的。一个人从最初开始信佛学佛，要经三祇百劫的时间过程，才能达到成佛的目的。世间没有廉价的珍宝，越是希有难得的东西，越是价值高贵；成佛也是一样，佛虽是难成的，究竟是能成的，不过应该付出努力的代价。这个代价，就是上求佛道下化众生的菩萨行或菩萨道。不断地洗刷自己从无始以来就沾污了自觉性（佛） 体的烦恼无明，也不断地帮助他人（众生）洗刷从无始以来就沾污了自性觉（佛）体的烦恼无明；自己洗刷烦恼无明，可以增长智慧，用以自照，也用以照人，协助他人洗刷烦恼无明，可以增长自己的福德，用以自利，也用以利人，这就是智慧与福德双修双成的菩萨之道，也就是逐段前进逐层向上的成佛之道。所以菩萨的六度四摄法门统摄了《瑜伽菩萨戒本》的四重四十三轻戒，便是大乘菩萨的利他行善之门了；六度涵盖万行，万行则可演化成为无量法门了。

  所以菩萨，是由于实践了成佛之道而得名；成佛，是由于实践了菩萨之行而得果；菩萨道是成佛的正因，成佛是菩萨道的结果；要成佛，必先行菩萨道，行了菩萨道，必定会成佛。

  正因为菩萨是由于受了菩萨戒而来。又因诸佛均由于受持菩萨戒而成佛，所以菩萨戒是养育三世诸佛的摇篮。

  俗话说：“钢刀虽利，不斩无罪之人。”国家的法律，对于守法的公民，根本是不起作用的。但要维护守法者的安全和利益，又不得不设置法律，同时守法与犯法的善恶界线，也仅在于一念的相差，为了警策大家，不要闯过这一十字路口的红灯，所以要有法律；为了保护大家，不因一念之差而造成千古之恨，所以要有法律。

  1.理性化的建立

  佛教有戒律，也是如此。佛陀成道以后的最初数年之中，根本没有戒律，因为初期的佛弟子们，都以好心出家，他们的根器也特别深厚，往往听到佛陀的开示以后，即使仅是三言两语的点化，便会立即证入圣位圣果。小乘初果断邪淫，三果断一切淫；初果耕地，虫离四寸，至于偷盗和妄语，当然不会再有。所以佛时初期的僧团，用不着制定戒律来约束大家，大家也就本来清净的。直到佛陀成道以后的第五年，因弟子们不能按“诸恶莫作，众善奉行”的精神去处理日常的修学生活，因有比丘由于俗家母亲的逼迫，与其原来的太太犯了淫戒。经知惭愧的弟子们的劝请，佛陀才为了教法久住之故，对其所犯进行批评；并制定相关限制性条文，要求僧团大众从此以后不得再犯，否则将按所犯的轻重进行惩治。佛陀认为：“如来亦复如是，不以无过患因缘，而为弟子制戒，然舍利弗，当来有正信善男子，于佛法中信家非家，舍家出家，或有心乱颠倒，起于净想，三毒炽盛而犯诸罪。舍利弗，是时，如来当为弟子制戒，立说波罗提木叉法。”这说明佛教的戒律是与人的自我觉悟有关， 当弟子们能自觉修学正法断除三毒，就不会以诸多具有强制色彩的条文约束大家，而等到出现了不守戒的情况时，才不得不进行诸多戒条的制定， 并以它来达到断除有漏法的目标。

  《瑜伽菩萨戒》本是依据因果论而立的，而因果论，却具有十分强烈的理性化特征。其中的四种他胜处法，就是为了对治众生对三毒及邪见而设立的。一、因为众生与生俱来就会有贪心，自然就会贪求不属于自己的，非正义一切名闻利养资具而铤而走险。最终会害人害己，所以， 设立第一种他胜处法。二、因为众生自私自利，悭心不舍，不能奉献广大的爱心与人，佛要众生要多发善心济贫救困，多修恩惠给大众。设立第二他胜处法。三、因为众生以上两种烦恼的驱使，对自己不利的事不能忍辱，内心仇恨不舍，总想损恼有情。佛要众生放下愤恨、怨怼而设立第二他胜处法。四、为了给众生树立正知正见，生怕众生听信迷妄之说而设立第四他胜处法。

  而四十三轻戒更是语重心长，从众生的自身利益出发，从个人的身、口、意三业方面，从关心他人的家庭、事业、社会的和谐等诸多方面建立的。

  从以上戒条的建立，我们不难看出佛教戒律在制定和实施过程中， 反映了人性的精神内涵。你伤害别人，别人就会伤害你，你若不想被人伤害，你就不应该去伤害别人，所以一同约定，放弃那一种可以伤害别人的自由与权利，共同遵守修学人人都能接受的——佛的戒法。

  而且，每一条戒的制定，都有不知惭愧者以身试法的背景。由此制定的戒律，表达了佛教非律法主义者的思想内核，足见其符合人性、理性化的原则，它随众生根性的变化，才有越来越多的繁琐条文，其目的最终还是在于使不同根性的众生获得清净。

  2. 普遍性的原则

  早期佛教戒律的制定过程，基本上是通过教团大众集会商议之后订立的。如最初第一条学处的出现，就是因有个别弟子出现了不如法的行为， 佛陀便集合大众，一起来讨论其所犯戒的轻重等，并以此为契机，告诸弟子此后再有同类情况出现时，应如何处罚。

  《瑜伽菩萨戒》不仅提出了人生追求所能达到的最高目标，它还依据人的动机，以不同的开遮持犯，适应于不同根性的人持戒。每条戒都不确立僵死的界限。相反的，有一个动态的过程，无论你是圣人还是凡人，也无论你持戒所能达到的要求是高还是低，更无论你所作所为是否主观愿望与客观效果相违，《瑜伽菩萨戒》是在心地上用功的心戒，只要你在心上下工夫，或者主观上以持戒的心态对自己进行严格要求，在《瑜伽菩萨戒》中，并不对你所能做到的程度做什么严格的要求，所以，它可以为每一个不同的人，各自找到与自己最为相合的持戒方式。这也是《瑜伽菩萨戒》胜妙之处，在适应众生根机的灵活性与普遍性上，有着许多不可替代的度生功用。

  根据戒文，我们不难看出，在《瑜伽菩萨戒》的每一个具体的戒条上，大多都有些相同的字句：“是名有犯，有所违越，是染违犯”，“是名有犯，有所违越，非染违犯”，还有完全不犯的“无违犯者”。

  比如《瑜伽菩萨戒》中关于“（他人）如理求法（而自己）不施法”一戒中，原文为：

  若诸菩萨安住菩萨净律仪，他来求法，怀嫌恨心，怀恚恼心，嫉妒变异，不旋其法，是名有犯，有所违越，是染违犯。若由懒惰懈怠忘念无记之心，不施其法。是名有犯，有所违越，非染违犯。无违犯者，谓诸外道伺求过短；或有重病；或心狂乱；或欲方便调彼伏彼，出不善处安立善处；或于是法未善通利；或复见彼不生恭敬，无有羞愧，以恶威仪而来听受；或复知很是钝根性，于广法教，得法究竟，深生怖畏，当生邪见，增长邪执，衰损恼坏，或复知彼法至其手，转布非人；而不施与，皆无违犯。

  这里所说的法，指的是佛法，但也可以泛指一切善法，或是一切助人为善之法，佛陀说过：“世间一切微妙善法皆是佛法。”当别人来向你求法时，你心中有法，但却不教给他，这算不算犯戒呢？

  照世间通常理解，这一定是犯戒。世间通常理解是从一个事件的结果上来看的，最常见的如法律的裁决通常只看结果而不看动机，因为结果是可见的，而动机却不可见，法律需要有一个精晰可见的量刑标准，所以只能从结果来裁定。作为法律，在一定程度上，也会适当追溯导致这一结果的动机，比如对故意杀人与过失杀人，裁定会有轻重的不同，但法律对动机的追究，往往只是一种浅层的追究，而且只到第一层动机为止，完全忽略动机背后的动机。

  而在《瑜伽菩萨戒》中，我们看到的却不是对结果的裁定，而是对动机的裁定。如果只对结果进行裁定，那么，当别人来向你求善法时， 你心中有法，却不教给他，这肯定是犯戒，因为无论你出于什么样的理由， 这件事情的结果都是：你没有尽你全力把善法教给他人，更何况别人是有意来向你求法的。

  但如果从动机上来裁定，事情却远远没有那么简单，在《瑜伽菩萨戒》中，依据动机的不同，有三种情况可以清晰可见：

  首先，从“有善法应教而不教”这一层面上说，这显然是一种违犯， 这是从结果而论。依照菩萨“三聚净戒”的要求：“持一切净戒无一净戒不持，修一切善法无一善法不修，度一切众生无一众生不度”，这里显然违犯二、三两条。它是一种违犯。可是在《瑜伽菩萨戒》中还要看你的动机是怎样的，只有某种特定的动机，能确定你犯了戒，除此之外， 尽管结果已经发生，却仍可以断定你并没有犯不可悔戒。

  那么，“是名有犯，有所违越，是染违犯”——也就是犯戒，它的动机如何该如何裁定呢？在《戒》中说道，只有你怀嫌恨心，而且由于嫉妒， 由于心态不正常，他人求法而你不与，这才是犯戒。

  但是，依据你的劫机，也可以“是名有犯，有所违越，非染违犯”—— 也就是轻犯，它的动机又是怎样裁定的？《戒》中说道，只要你是由于懒惰懈怠，或是忘念无记之心，你虽然犯了戒，却仍可以说你只是轻犯， 可以忏悔原谅。

  在《戒》中，甚至还有你犯了戒，却实际上“无违犯者”——也就是不算犯戒者，那是怎么回事呢？也就是：“谓诸外道伺求过短；或有重病；或心狂乱；或欲方便调彼伏彼，出不善处安立善处；或于是法未善通利；或复见彼不生恭敬，无有羞愧，以恶威仪而来听受；或复知很是钝根性，于广法教，得法究竟，深生怖畏，当生邪见，增长邪执，衰损恼坏，或复知彼法至其手，转布非人。”总而言之，就是你从你的动机出发，只要你能确定自己没有不良的动机，你即便犯了戒，也可以说为“无犯”。

  总之，《瑜伽菩萨戒》的每一个戒条，几乎都涵盖了从起点到终点的全过程，为持戒的人确立了各自所持守的范围，这种裁定宽适、合乎情理的方式，对现代人忙碌的生活来说，不仅有着相当的普遍性和随宜性， 而且行之有效，易于接受。

  佛教的法治精神，早在释迦时代就相当重视，如《摩诃僧祇律》卷一云：“（佛言）如是舍利弗，如来不广为弟子说九部法，不为声闻制戒，不立说波罗提木叉法，是故如来灭后法不久住。舍利弗，以如来广为弟子说九部法，为声闻制戒，立说波罗提木叉法，是故如来灭度之后教法久住。”所以说，佛陀制戒，以戒束僧，以戒度生，是从佛教未来发展需要的长远眼光考量的，而法治观念正是缘于僧团管理的实际需要，必须予以贯彻执行，否则教法难于维系。这一理念强调了建立制戒与说戒的法治机制，是有效保障佛教顺利发展的根本动力。以戒为师是让我们要建立法治理念，使僧团在健全的制度下维持和合清净，达成最高的终极目标。这里，我们可以略窥戒律的立法理念，也同法律一样具有一定的法治特征，是佛教伦理思想在制度层面的具体化、外在化表现，它让我们领会了“以戒为师”的深刻内涵。

  正因为成佛之因的菩萨道，是漫长而遥远的，菩萨学佛的过程，称为：三祇种福慧，百劫修相好。据《璎珞经》说：“佛子，修行是（十）心，若经一劫、二劫、三劫，乃得入初住位中。”这是说，从最初发起信佛学佛之心，继续不断地修学。要经过一至三劫，才有进入贤者初住菩萨阶位的希望。但是，《大乘起信论》则说：“修行信心，经一万劫。”也就是说，从初发心，到信心功德成就而进入初住位者，需要经过十千大劫的时间！因为凡夫的心志是不坚不实的，所以即使在短短一生的数十年之中，也难做到彻底的信心不退。凡夫的身心活动，总是善恶杂陈，信疑参半的，何况我们在生死之海的大洪流中，载浮载沉，忽上忽下地轮回不已呢？今生信佛学佛，如若愿力不坚固，信心不落实，行为不清净，念头不正确，来生便很难再信佛法了。但是，既曾种过信佛的因子。过了相当时间，又必将再度显现，再度信佛学佛。好像在浑水缸里扔一粒有色的石子，再用棍棒拌搅，那粒有色的细石子必然会常常现出水面。又常常混没在水中，并且是显现水面上的机会少，而混没在水中的机会多，除非把它取出水来，才会一显永显。凡夫的信佛学佛，情形也是如此的。因为人的信心与愿力，各有强弱不同，人的行为与念头，也各有差别不等，所以学佛的时间过程，也当各有长短不同的差异了。

  菩萨，本来是出世而不离世的，为断烦恼，所以要出世，为度众生， 所以要住世。菩萨既在世间，自应各以其福德而感得世间的果报。不过， 这仅是菩萨应得的世间果报，而不等于非要得这世间果报不可，因为菩萨的阶位越高，所能化现的范围与品类则可越多越广，越是高广，也越能低下。如等觉菩萨，可感三界之王，也可化三塗之王，到地狱饿鬼中则为鬼王，到畜生中则为兽王，人中为人王；乃至化为三界之王。所以佛经中将它分为许多的阶段与层次。不论是天台宗的藏通别圆的菩萨， 还是《华严经》中的五十二个阶位菩萨，最后的终极目标都是成佛度生。

  正如《瑜伽菩萨戒》中提出了“三聚净戒”为一切菩萨修学的最至上最圆满的觉悟目标。即所谓“三聚净戒”，具体即是：“持一切净戒无一净戒不持，修一切善法无一善法不修，度一切众生无一众生不度。” 这“三聚净戒”，“聚集了持律仪、修善法、度众生的三大门类的一切佛法”， 三聚净戒的内容，可以说是无所不含无所不包的：摄律仪戒，涵容了大小乘的一切戒律、威仪；摄善法戒，包罗了八万四千出离法门；饶益有情戒，概括了慈悲喜舍四无量心、四宏誓愿，广度一切众生的宏愿与精神。所以说菩萨的“三聚净戒”，为信仰者确立了人生修学所追求的最高目标。

  明白了以上菩萨戒的要点，我们在修学菩萨道的过程中，必定能得心应手，使学佛的人生充满幸福与快乐，乃至于圆满成佛。

  Bodhisattva, is the transliteration form for original India Bodhisattva in Sanskrit, full translation is “Bodhi-sattva”, free translation is “enlightenment of the sentient beings”, enlightenment means mindfulness, awakening, consciousness，perception; sentient beings are living beings, of the sentient beings means a synergy of interdependent originations. Among the numerous of living beings, however, some are animals with chanda（爱）and emotion, some are plants and even minerals and so on，without chanda and emotion, here the living beings, means living beings with chanda and emotion. “ Enlightenment of the sentient beings ”actually contains twofold and four–layer of meanings. One fold of meaning is: The sentient beings to determine for the supreme paramount （Buddha） path, and also determine to enlighten all the sentient beings to attain supreme paramount （Buddha）; the other fold of meaning is the sentient beings who have got enlightenment of Rigpa（本觉）（Buddha-nature）, also determine to enlighten all living beings of their Rigpa. So “ to pursue the Buddha path to get self-enlightenment, and to enlighten all living beings of their Rigpa （Buddha-nature）”, that is the “Bodhisattva” intention. These Precepts were edited from Yogacarabhumi Sastra（《瑜伽师地论》） Local part to the Beginning abiding of the Bodhisattva to Outside Yoga the tenth Commandments, so it was named “Yoga Bodhisattva Vows”.

  How to reach the supreme realm of the Bodhisattva？ That is to learn the precepts and teachings of the Bodhisattva。

  So, what is called the Bodhisattva Vows? The Precepts attained and abided by Bodhisattva, are called Bodhisattva Precepts, to be Bodhisattva, one must firstly attained Bodhisattva Precepts body（戒体）and abide by Bodhisattva Precepts . As Brahmajala Sutra （《梵网经》）said, “（ Bodhisattva Precepts） is the origin of Buddha, the fundamental basis of Bodhisattva, and the fundamental basis of public Buddhists” .Who only believing in Buddhism will never become a Buddha, if he doesn’t practice Bodhisattva path. To practise Bodhisattva path , one is subject to taking Bodhisattva Precepts, so the Bodhisattva Precepts are the fundamental cause of all the Buddhas become Buddhas. Also the essential reason of the Bodhisattva become Bodhisattva . There are many explanations for the word “Buddhist”in classics of Mahayana（ 大乘） and Hinayana（ 小乘）, according to the Mahayana theory, it must be a Bodhisattva, because Bodhisattva is the seed of Buddha so is called Buddhist. Mahayana Yoga Bodhisattva Vows” is “ the fundamental basis of Buddhists”, of course, refers to the fundamental basis for Buddha seed.

  The Brahmajala Sutra said: “all those who with a heart should receive the Buddha’s precepts, the living beings who have received Buddha’s precepts, will enter the position of all Buddhas, which has the same position of the Great awakening , are truly Buddhists.” the Bodhisattva Precepts are the root cause of all the Buddha , so from the cause that is called the Bodhisattva Precepts, from the effect that is called the Buddha Precepts.

  The statue of the Bodhisattva Precepts can be valuable, because it covers and exceeds all the precepts. The Bodhisattva Precepts is Upasaka（ 优婆塞）, Upasika（优婆夷）, Sami（沙弥）, Shamini（沙弥尼）, sikkhamana （式叉摩尼）,Bhiksu （比丘）, Bhiksuni（比丘尼） and other seven people outside the ring of pratimoksha （波罗提木叉，pratimoksa vows，别解脱戒）, the Bodhisattva’ s identity, can be among the seven disciples. Also can be outside the seven disciples, Upasaka and Upasika can receive Bodhisattva Precepts, and even the Bhiksu, Bhiksuni，can also get ordained（受戒） the Bodhisattva Precepts, which is an addition of ordination（受戒）of Bodhisattva Precepts among the seven disciples. According to the Brahmajala Sutra（《梵网经》） says: “by knowing of the master’s language, one can get ordained.” Animals and “ ghost changed people ”are eligible to take Bodhisattva Precepts and called Bodhisattva, this is the only ordination of Bodhisattva Precepts outside the seven disciples.Those only-ordained Bodhisattva, although have exceeded the Hinayana seven disciples in the the extent of resolution（发心）, their status can not stand before the seven disciples. Because Buddha made the order according to the seven disciples , not Bodhisattva. 　　There are tri-vidhani silani（ 梵语： 三聚净戒） in Bodhisattva Precepts. One, to observe all the precepts without one not observed. Two,to do all the goodness without one not done. Three, to save all living beings without one not saved. Bodhisattva tri-vidhani silani including aggregation all the categories of Dharma of observing precept, practising goodness, saving living beings, are observed as forbidden precepts . In Theravada（小乘）seven disciples precepts, to do evils is guilty, but not actively to do goodness is not guilty, killing is guilty , but not actively to rescue is not guilty. So the Hinayana precepts can only actively quit evils and passively practise goodness， actively quit killing, negatively saving lives;Bodhisattva Precepts,however,not only actively quit the evils and practise goodness,but also actively quit killings and rescue lives.Do not do goodness and save lives, is also in the forbidden range of the precept. Therefore, the Bodhisattva Precepts cover and exceed all the seven deciples precepts. The pratimoksa vows（别解脱戒） is the basis of the Bodhisattva Precepts. And the Bodhisattva Precepts is the sublimation of pratimoksa vows. 　　The content of tri-vidhani silani, can be said to be all-inclusive: Everything is contained therein. Commandments precepts, consists of all the precepts and Majesty;Practice goodness precepts, including eighty-four thousand liberation Dharma-gates（法门）; Benefit to sentient beings , summarizing four Immeasurables（慈、悲、喜、舍四无量心）,great ambition and spirit of saving all living beings. So, tri-vidhani silani also dharani（梵语：总持） four Great Vows（四宏誓愿） spirit!

  The purpose of believing in and studying Buddhism, is that we hope ourselves also attain Buddha-hood. But the realm of Buddha, however，is supreme, to the best of all, the greatest and most unbending, the most perfect and luminous, most true and real; the enlightenment path is very arduous and distant. One should experience through three asamkhyas（梵语：大劫，阿僧祇）and 100 kalp（梵语：劫） process, from the beginning to study Buddhism to attain Buddha-hood. There is nothing in the world the cheap rare treasures, the rarer things are, the more excellency the value is; to attain Buddha-hood is the same thing, although it is difficult , it can be achieved, but one should pay hard efforts for the price. This cost is Bodhisattva carya （菩萨行） or Bodhisattva path（菩萨道）, which requires to pursue the Buddha path and guide the living beings. Constantly wash our stained self-consciousness （Buddha nature） and the defilements of ignorance contaminated since unknown beginning, and continuously help others （living beings） wash their stained self-consciousness （Buddha nature） and defilements of ignorance also contaminated from unknown beginning; by washing defilements of ignorance, one can accumulate wisdom, like the light, can not only illuminate oneself, but it is also used to illuminate people and help others wash defilements of ignorance, we can grow our own merit, not only for self-interest, but also for benefiting others, which is the Bodhisattva path that the wisdom and virtue are double practised and achieved; which is also the Buddha path that go forward step by step and upward layer by layer. The Bodhisattva six perfection（六度，六波罗蜜） and four Dharmas of Attraction （四摄）Dharma-gates govern four major and forty-three minor precepts of “Yoga Bodhisattva Vows”, which are the Mahayana Bodhisattva altruism door of benefiting others and practising goodness; six perfection covers all procedures （万行）, and all procedures can evolve immeasurable Dharma.

  So the Bodhisattva, is named by practice of Buddha path ; attaining Buddha-hood, is due to Bodhisattva carya（ 菩萨行）; Bodhisattva is the definite cause to become Buddha, Buddha is the result of Bodhisattva ; to become a Buddha, one must practice Bodhisattva, and the Bodhisattva, will become a Buddha.

  Because the Bodhisattva is due to take Bodhisattva Precepts. And also because the Buddhas are due to take and keep the Bodhisattva Precepts , the Bodhisattva Precepts is the cradle of nurturing the Buddhas for the past , present & future.

  As the saying goes: “although the steel knife is sharp, it will not cut the innocent.” The law of the country is no effect for law-abiding citizens. But to protect the security and interests of the law-abiding citizens, and at the same time, the good and evil boundaries of law-abiding and law-breaking, is only a difference in thought, in order to alert everybody, such as not to run through red light at the crossroads, so there must be a law; in order to protect us away from eternal regret because of a wrong thought in passing, so there must be a law.

  1. The rational establishment

  The Buddhist precepts, are the same. In the first few years after the Buddha samboddhi（成道，正觉）, there is no discipline at all, because the early disciples of the Buddha, with good attampt to become monk, they have deep roots, often by hearing the Buddha’s teachings, even if only in two or three words of attunements（点化）, can immediately enter into the holy place and get the holy fruit. At the Sotapanna（first fruit 初果）of the Hinayana they bhinna（断除） fornication, Anagami （third stage 三果）bhinna all lust; first fruit sage cultivates land, insects are from four inches away, as for stealing and lying, of course there were not any more. So in the early Buddhist Sangha, Buddha didn’t make rules to restrict disciples, as they were clean originally . Until the fifth year after the Buddha samboddhi, because the disciples could not apply to the the spirit of learning of“to do no evil , to do only good” to handle daily study life, because a Bhiksu, due to the mother’s persecution, had sex with his original wife. Through the request of those disciples who knew shame, and for the teaching went for a long time ,so he committed criticism; and formulated the relevant restrictive provisions for monks of the group should not break thereafter, otherwise will be made punishment according to the severity. The Buddha said:“Similarly, the Thathagata would not set forth precepts until his disciples committed faults, but Sariputra（舍利弗）, when good men who have faith in Buddhism , see home is not real , abandon and leave home, or a mess in upside down, Thinking it clean, three poisons flaming to commit sins. Sariputra, thus, the Tathagata set precepts for the disciples, said pratimoksha immediately.” It shows that the precepts of Buddhism and human self consciousness are concerned, when disciples can consciously study method to quit three poisons, there will not be so many compelling provisions for them, until there is a not virtuous situation , many precepts are made in order to reach the goal of quitting leakage.

  The“Yoga Bodhisattva Vows” set on the basis of causal principle（因果律）, and causal principle, has very strong rational characteristics.In which the four self-restraining methods， set up to pratipaksa（ 梵语： 对治） three poisons and wrong views of beings. First, because of being born with greed, they naturally seek things not belonging to them, rush into danger for all the unjust fame，profit，and equipments,that would eventually harm set,harm get. So Buddha set up the first method. Second, because of their selfishness and miserliness,they can not dedicate love to the majority of people. Buddha asks beings to be charitable to save the trapped poor,and give more benefits to the public. He set up the second method. Third, because of the above two kinds of defilements, they can not endure things that are against them and bear hatred,always want to harm others.Buddha wants all to put down resentment and hatred, he set up the third method. Fourth, in order to establish the right views to all beings,in fear of sentient beings to be deluded by ignorance arguments set the fourth method.

  While the forty-three light precepts are sincere words and earnest wishes, established from the self-interests’ point of view for all living beings , from the person’s body, mouth,mind three aspects ,from caring of others’ family,business, and social harmony,etc..

  From the establishment of above precepts,it is not difficult for us to see the Buddhist precepts reflect the human spiritual connotation in the formulation and implementation process. If you hurt others, others will hurt you, if you do not want to be hurt, you should not hurt others, so reach the agreement, give up the freedom and the right to hurt others, abide by and study which everyone can accept: the precepts of the Buddha.

  Moreover, for each precept,there are background of those who are not ashamed to defy the law. Therefore the formulated precepts, express the core ideology of Buddhists who are not Legalists, signify who its humane, rational principle, with the changement of the rootedness（根性） of beings,there are more and more complicated provisions, the ultimate purpose is that different rooting of beings to get clean.

  2. Universal principles

  The early Buddhism discipline formulation process, basically after the negotiation through a mass rally. As the first precept, because a individual disciple of Buddha appeared to act offensively, the Buddha set up a public discussion of the severity of the offense, and as an opportunity to tell his disciples when similar situation occurs, should, and how to be punished.

  “Yoga Bodhisattva Vows” not only put forward the highest goal of life pursuit can be achieved, it is also base on human motivation, with different open, cover, abiding by, and break,adapt to different kinds of people. Each precept, are not established with rigid boundaries. On the contrary, it is a dynamic process, whether you are saint or mortal, whether you can meet the requirements of the precepts is at in high or low degree, regardless of your behaviors are subjective desire contrary to objective effect,Yoga Bodhisattva Vows are the heart precepts, as long as you keep strict requirements to yourself in a subjective state of mind. The“ Yoga Bodhisattva Vows”, are not with strict requirements to what degree you must reach, so it can help each of the different people, find for their own the most suitable way of keeping precepts. This is also the wonderful place of “ Yoga Bodhisattva Vows”, as for the flexibility and universality to suit all rootedness of beings,it has many irreplaceable functions.

  According to the precepts, we can see that in each specific language of“ Yoga Bodhisattva Vows ”, there are some of the same words:“ It is of a crime, have something transgression, with staining violation”, “ It is of a crime, have something transgression, non staining violation ”, and did not violate make the “no transgression”.

  For example, in “ Yoga Bodhisattva Vows ”, there is a precept about “（others） come to ask Dharma reasonably,（and you） do not tell them”,the original is as follows:

  “If the Bodhisattva abiding Bodhisattva precepts samsuddhi（清净）, someone came to ask him Dharma, he became hatred, bearing anger, jealousy and variation, not to spread Dharma,it is a crime, have something transgression, with staining violation .If it was because of laziness, forgetfulness,or without notice of the heart,that did not spread the dharma, it is of a crime, have something transgression, non staining violation. No violation of offenders, that the external looking for shortage; or be heavily ill; or heart frantic; or on the purpose of giving him a lesson for right behavior by the way; or what you know was not so well; or the students were seemed with no respect, not shameful,come to listen with evil occupations（恶律仪）; or the listener was very blunt rootedness, to teach him the wide Dharma would make him in deep fear, grow evil views and evil nibhandhana（ 执著）, deteriorate and annoy him badly.Or know him was to turn to teach the inhuman; and in such considerations not to teach him, with no v iolation “

  Here said the Dharma refers to the Buddhism Dharma, but also refers to all the goodness, or all the helpful methods for teaching others being good, the Buddha said: “everything subtle good is Dharma.” When someone asks you some knowledge you know, but you did not teach him. Did you violate the precept ？

  According to the world general knowledge, it must be a violation of the precept. World beings usually understand a event from view of the result , such as , most commonly, the rule of law is usually only look at the results rather than the motivation, because the result is visible, and motivation is not visible, the law requires a fine visible sentencing standard ,so it can be only ruling by the result. As to the law, to some certain extent, will be appropriately back to the motivation that lead to the result ,such as intentional homicide and manslaughter, ruling will at different degree, but the legal liability of motivation, often just at a superficial investigation to the first layer of motivation so far, completely ignoring the motivation behind motivation.

  In the “Yoga Bodhisattva Vows”, what we see is not ruling by the result, but ruling by the motivation. If only by the results, when someone comes to you for the good Dharma, you have, but you didn’t teach him, this is certainly a break of the precept , because no matter what kind of reason you have, the result of this matter are: you did not try your best to teach, not to mention that others was to seek Dharam from you intently.

  But if to rule from the motivation, things is are not so simple, in “Yoga Bodhisattva Vows”, according to the different motives, there are three kinds of situations clearly visible:

  First of all, from the “good dharma should be taught not to teach” this level, this is clearly a violation, this is ruling from result. In accordance to the “tri-vidhani silani”: “abide by all the precepts without a precept not abide by, cultivate all the goodness without a good dharma not cultivate, to save all living beings from suffering without one not save”,here appearantly there are violations on two and three precepts. But in “Yoga Bodhisattva Vows ” depending on your motives, only on certain motivation, can make sure the violation, In addition, although the results have occurred, It can still conclude that you did not violate the non regretting precepts.

  So, “is the name of a crime, is something transgression, is staining violation” that is violating the precept, how to rule its motivation ？ Said in “Yoga Bodhisattva Vows ”, only when you are hatred, and also because of jealousy, because the attitude is abnormal, others come to ask Dharma but you don’t teach,and that is a violation.

  But, according to your motivation, can also “is a crime, is something transgression, with non staining violation”—the light crime, how to rule its motive？“Yoga Bodhisattva Vows ” said, as long as you are lazy, or forgetful, without notice of the mind, although you made violation, can be said that, you just make a light violation , can get a repentant forgiveness.

  In the “Yoga Bodhisattva Vows ”, and you make a violation, but actually “offenders” that is not due, what is going on？ That is: “the external looking for shortage; or be heavily ill; or heart frantic; or on the purpose of giving him a lesson for right behavior by the way; or what you know was not so well; or the students were seemed with no respect, not shameful,come to listen with evil occupations（恶律仪）; or the listener was very blunt rootedness, to teach him the wide Dharma would make him in deep fear, grow evil views and evil nibhandhana（执著）, deteriorate and annoy him badly.Or know him was to turn to teach the inhuman; and in such considerations not to teach him, with no violation ”In short, from your motivation, as long as you can determine that you have no bad motivation, even if you made violation, can also say “no crime”.

  In a word, almost every precept in“ Yoga Bodhisattva Vows ”, has covered a whole process from the starting point to the ending point, established the holding scope of the precepts for the carrier,set a wide,suitable,and reasonable way of ruling， for modern people’s busy lives, not only is very general and comfortable, but also effective, easy to accept.

  The most Perfect way of learning Buddhism

  The Buddhist spirit of ruling of precepts, as early as the Buddha era was of considerable importance, such as “Mahasamghika” Volume 1: “（Buddha said） suchness Sariputra if Tathagata was not widely for Buddhism disciples saying the Nine-fold Dharma, not set precepts for the sravaka（ 声闻者）,did not say pratimoksha immediately, so soon after the cessation of the Dharma with the Tathagata Nirvana. Sariputra，thus, Tathagata said the Nine-fold Dharma for the disciples widely,set precepts for the sravaka , said pratimoksha immediately, after the Nirvana of Tathagata， the teachings long live.” so, the Buddha set Precepts,using precepts to ring sangha（僧）, to save living beings from suffering, was on the consideration of the need for the future development of the Buddhism on long-term vision .However, the concept of the ruling precepts is the actual needs due to the sangha management, must be implemented, otherwise it is difficult for the teachings to maintain. This concept emphasizes the establishment and legalmechanism for setting and saying precepts, is the basic motive force to effectively guarantee the smooth development of Buddhism. Taking the precepts as Masters. is that we must establish the idea of rule by precept, to maintain harmony and purity of the Sangha in sound system, to reach the ultimate goal of Buddhiha-hood. Here, we can glimpse of the legislative idea of the precepts, also like the law of the country has certain legislation characteristics. Which is the specific and external performance of the Buddhist Ethics in aspects of the system, it allows us to understand the profound meaning of “taking the precepts as Masters. “

  Because Bodhisattva path that is the cause to attain Buddha-hood , is very long and distant, the process of Bodhisattva attaining Buddha-hood, known as the three asamkhyas（劫，阿僧祇）to cultivate virtue and panna（智慧，般若） ,one hundred Kalpas（劫，大劫） to make appearance dignified. According to the keyura sutra （ 《璎珞经》）said: “the Buddhist practice is （ten） heart, if one Kalpa, two Kalps, three kalps, was in the beginning abiding of Bodhisattva .” that is to say, from the initial of believing Buddhism and study Buddha, continue to study and practice. After one to three Kalps, only at the beginning of the level into the sage live Bodhisattva. However, Awakening faith in Mahayana （ 《大乘起信论》） said: “practice confidence experience ten thousand eons.” that is to say, from the initial heart to confidence merit achievement in the beginning level of Bodhisattva place, need to go through ten thousand kalpas time! Because human mind is not dhrdha-sara（坚固）.So, even in the short life for decades, it is difficult to achieve complete confidence irreversible（梵语：akhinna，不退）. Human’s physical and mental activities, good and evil is always mixed, half trust and half doubt, not to say we are in the large flood sea of life and death, floating up and down, in an endless Samsara（轮回）. In this life we believe in and study Buddhism, if the hope is not strong, confidence is not implemented, the behavior is not samsuddhi（清净）, the mind is not correct, it is hard to believe in Buddhism in the next life. However, as it had been a Buddhist factor，after a good period of time, it will appear again and again. As throw colored stones in the muddy water tank ，then stir with sticks, the grain of fine stone colored will often present out of the water. And often mixed in the water, and appeared from the water less chance, and mixed in water with more opportunities. Unless to be seized out of water, will it be a significant permanent display. The bala （凡夫） believe in and study Buddhism, is also in the same case. Because people’s confidence and desire, each have different strength, and the behavior and idea of people, there are different ranges, so the time span of studying Buddhism, also vary with different length.。

  Bodhisattva, originally leave the mortal world but not abandon the mortal world , for quit defilement（ 烦恼， 染污）, so as to leave, to save all sentient beings from sufferings, so as to live in the world. As the in the world, each Bodhisattva with merit and worldly retribution. However, this is only retribution they deserved, but not equal to they must get the the retribution at all , as the Bodhisattva’s rank is higher, the scope and category may be more extensive, the higher and wider, the lower they can be. Such as Equal-enlightenment Bodhisattva, can be the king of the three realms, can be king of three paths，in the hell can be king to the hungry ghosts and to be animal is the lion king; and as to the king of three realms. So it can be divided into many Bodhisattva’s stages and ranks. Whether it is the Tiantai Sect Bodhisattvas of Zangjiao（Tripitake Teaching）， Tongjiao（Shared Teaching）, Biejiao（Distinctive Teaching）, and Yuanjiao （Complete Teaching）, or avatamsaka Sutra （ 《华严经》） fifty-two ranks of Bodhisattva, the ultimate goal in the end is to attain Buddha-hood and saving living beings from suffering.

  As the “tri-vidhani silani” in Yoga Bodhisattva vows is of one the most supreme and most perfect enlightenment aim for all the Bodhisattvas. The so-called “three precepts”, namely: “to abide by all the precepts without a precept not abide by, to practice all the good without a good dharma not prcatice, to save all living beings from suffering without one not save”. This “tri-vidhani silani”, “summary to vinaya （戒律，律藏）and majesty, cultivate good dharma,and save living beings “ the tri-vidhani silani covered all the Dharma of the three catalogs, The content of the tri-vidhani silani, can be said to be excluding nothing good Dharma:summary to vinaya （ 戒律， 律藏）and majesty, contains all precepts, the dignity of ; taken good precepts, including eighty-four thousand liberation（出离） dharma-mukha （法门）; to benefit all the sentiment beings , generous Four Immeasurables, Four Great vows, the ambition and spirit of saving all living beings out of sufferings. So the Bodhisattva “tri-vidhani silani”, established the pursuit of the highest goal of life prapatti（修行） to the believers.

  Everything is contained therein. Commandments precepts consists of all the precepts and Understanding the main points of the above Bodhisattva Precepts, we will make it easier in the process of learning the Bodhisattva path,make life full of happiness and joy. Even become perfect completion to Buddha-hood.