天台菩薩戒疏 1.2

1.2

The Buddha-nature is eternal, yet the teaching arises from conditions. Because conditional appropriateness differs, the doctrines have broad and condensed forms. Some cite many commentaries to manifest differences; some refute past and present to prove [a view] not perfect; some employ ornate rhetoric to attract literary talent; some preserve unadorned substance to achieve profound purport. All of these serve to illuminate the cardinal tenets of the teaching and accord with the four siddhāntas as the times demand. Now, following my wish, I wield the brush straightforwardly to explicate the text; my selections and rejections have basis, not departing from earlier views. Thus, taking Tiantai as the central framework and using the detailed conditions of Tiangong to supply omissions and explain the text, my priority is to support the scripture. Thus, though drawing upon the various masters, I only fear omissions on my own part; how could I dare display this to others, heedlessly letting casual sight and hearing miss its conditions? Fortunately, one may know the source's intent.

Now, the bodhisattva precepts are the first chapter in setting wholesome [dharmas] in motion and the vanguard in turning back evil. If the small practitioners of the Śrāvaka still cherish and revere the mokṣa, how could great beings who cherish all not rigorously uphold the precept categories? Thus it comes about that the Lotus Treasury World hangs the sun and moon to shine down upon it, and the King of Bodhi Trees opens sweet dew to relieve the destitute. Amid a thousand flowers and tens of billions [of worlds], Rocana is the fundamental body; in the ten major and forty-eight minor [precepts], Śākyamuni is the terminal transformation. Ineffable Dharma reveals the mind-ground at the tip of a hair; inconceivable light raises bodily blossoms atop the form realm. Thereupon, the distinct and perfect [teachings] are practiced together by great beings; the eighty-thousand deportments are achieved equally by sages and worthies. How much more so the precept categories numerous as the Ganges' sands, which perfectly encompass the three cumulative precepts and fully subsume the six ranks! They are like Indra's net—identical yet not identical; they resemble the ocean of sarvajñā—distinct yet not distinct. Like the rain of jewels from a cintāmaṇi, they universally enrich the multitude of beings; likened to necklaces adorning the body, their merit completes wondrous enlightenment. Thereupon, among the bodhisattvas of the five ranks, none do not rely on this to perfect their causes; among the Tathāgatas of the three periods, none do not depend on this to fulfill their fruits. Since this is the direct path of the bodhimaṇḍa and the excellent model for right enlightenment, it is vast and magnificent, beyond what words can capture.

As for the title, *Brahmajāla Sūtra: Precept Chapter spoken by Rocana Buddha on the Bodhisattva Mind-Ground, the Ten Major and Forty-Eight Minor Precepts, the Tenth*: "Brahma" takes its name from the person, whose very substance is free from defilement. "Net" establishes its title by drawing on a metaphor to manifest its function, meaning to illuminate. The Buddhas set forth teachings according to capacities, with medicines and illnesses manifold, like the great Brahma king's Indra's net; hence it is called "Brahma Net." "Sūtra" means scripture, evaluating and distinguishing the eternal Buddha-nature; hence it is named "Sūtra." As for "Rocana" and so forth, the *Ratnarāśi Sūtra* translates it as "pure and full"; because the three delusions are頓 obliterated, it is called "pure," and because the myriad virtues are all complete, it is called "full." The wisdom of the full and pure self-awakens and awakens others; hence [he is] called "Buddha." Expounding with the eight tones of voice is called "spoken."

As for "bodhisattva" and so forth, this means this precept Dharma models the great beings in the causal stages prior to wondrous enlightenment; hence it is designated "bodhisattva." The bodhisattva's vinaya deportment universally guards against the three karmas; mind and volition are the principal, and citing the one subsumes the rest, just as the great earth contains and embraces the myriad things; hence it is called "mind-ground." As for "ten major" and so forth, this distinguishes the dharma to set apart the persons; although the prohibitive rules are many, they do not exceed the two classes of minor and major; hence it is said "ten major." As for "forty-eight minor precepts, chapter the tenth," according to the dharmas recorded by Master Kumārajīva, it comes from the "Vinayapiṭaka Chapter" of the *Brahmajāla Sūtra*. The full text of the *Brahmajāla* has one hundred and fifty-two fascicles and sixty-one chapters; only the ninth chapter thoroughly illuminates the bodhisattva mind-ground's minor and major deportments and hierarchical stages. That one chapter in two fascicles is one among them, and hence it is called "the tenth." Summing it up, it is the *Brahmajāla Sūtra: Precept Chapter spoken by Rocana Buddha on the Bodhisattva Mind-Ground, the Ten Major and Forty-Eight Minor Precepts, the Tenth*.