If he has committed offenses but does not repent of them; if he has faults but does not change them; if he is turbid inside but makes a show of purity; if he is diligent at the start but lax later on; if he has good intentions but mixes them with a quest for name and gain; if he practices wholesome dharmas but defiles them with the karma of offenses, then his resolve is false.
What is meant by a false resolve? If he has committed offenses but does not repent of them. The person has committed offenses, but he covers them up instead of confessing them and repenting.
If he has faults but does not change them. He clearly knows he has faults, yet he says, "There's nothing I can do. I was born with these habits." He doesn't want to get rid of his faults.
If he is turbid inside but makes a show of purity. He is full of jealousy, obstructiveness, deluded fantasies, arrogance, conceit, greed, anger, ignorance, pride, and doubt. Yet he puts on the airs of being morally superior. It is totally play-acting.
If he is diligent at the start but lax later on. In the beginning, right after he enters the monastic life, he is very diligent in his practice. In the end, however, he lacks the energy to finish what he started. He grows lazy.
If he has good intentions but mixes them with a quest for name and gain. He may seem to have good intentions, but what is his real motive for doing good deeds? He wants to get a good reputation. He does phony things, hoping for a phony name. He is out to get fame and benefit. His every move is motivated by the desire for fame and gain; he is not genuinely interested in helping Buddhism.
If he practices wholesome dharmas but defiles them with the karma of offenses, then his resolve is false. Although the Buddhadharma itself is very wholesome, within the practice of those wholesome dharmas he might engage in lust or do some very scandalous things. For example, the lamas in the Secret School engage in lust on an extensive scale and have a lot of improper relationships, and they tell people, "That's the way it's done in the Secret School." They really ruin people that way. Some ignorant people even say, "The Secret School in Buddhism is very secret!" They are like blind people leading the blind. That's a case of defilement. People who bring forth the Bodhi resolve like this are false.
"When the realm of living beings is ended, then my vows will end; when the Bodhi Way is realized, then my vows will be fulfilled." Such a resolve is great. If he views the three realms as a prison; if he treats birth and death as an enemy; if he intends to save only himself and has no wish to save others, then his resolve is small.
What is meant by a great resolve? It is to say, "When the realm of living beings is ended, when living beings have all been liberated, so that the realm of living beings is empty,
then my vows will end. This is like the Bodhisattva Earth Store's vow: "Before the hells are empty, I vow not to become a Buddha; only when all living beings have been saved will I realize Bodhi." That is, only when the realm of living beings is ended, when afflictions and karma are ended, will my vows end. My vows will cease only when all living beings have been saved and are gone.
When the Bodhi Way is realized, when I accomplish the Buddha Way that I am cultivating,
then my vows will be fulfilled." Such a resolve is great. There is nothing greater than a resolve for Bodhi such as this.
To say "only when the realm of living beings is ended will my vows come to an end" expresses the resolve for Bodhi.
If he views the three realms as a prison; if he treats birth and death as an enemy—this is the Small Vehicle. Those of the Two Vehicles are self-saving Arhats. They regard the three realms—the desire realm, the form realm, and the formless realm—as being as miserable as a prison. They regard the process of being born and dying over and over as being like confronting an enemy. If he intends to save only himself and has no wish to save others, then his resolve is small. A small resolve is based on a narrow mind. A great resolve is vast to the extreme and yet subtle to the ultimate. The "Dharma Realm Verse" that I composed is an expression of the great. It says:
With the Dharma Realm as substance, what could be outside?
With empty space as function, nothing is excluded.
The myriad things are level and equal, apart from discriminations;
When not a single thought is produced, that puts an end to words and doctrines.
This is a great resolve. There is a saying, "When the nature is realized in oneself and others, one joins ranks with heaven and earth. When the mind equals the sun and moon, it dazzles like the springtime sun." The myriad things are seen as one, with no difference. That's all I have to say for today. If I left anything out, whoever is translating can add it in during the translation.
To be continued