[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [梵網經菩薩戒本疏](https://indike.org/pramana/in.bauddha.taisho.1813) › 1.10 # 梵網經菩薩戒本疏 1.10 梵網經菩薩戒本疏 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1813.1.10) 第七釋題目者，有二：先辨一部都名，後釋當品別目。初中亦二：先梵網者，所詮義也。經者，能詮教也。義中梵者，西國正音云「梵覽摩」，傳譯存略故但云梵。此翻為極淨，以淨中之極故。准此經上下文，梵網之義略有四種：一約行、體、用，謂梵者當體為目，離染為義；網者就喻為名，勝能為義。此中梵有一義，謂明五位行體平等圓淨光潔。網有二義：一差別義，二澇漉義。初喻信等五位相別，後喻五位澇漉眾生從因至果究竟解脫。此二及梵總有三義，謂體、相、用。網中差別是相，此即依體起用，以梵成網故云梵網，則持業釋也。又亦法喻雙舉為名也。二、約義者，此舉梵上之網喻，所詮之義俱從喻稱，故云梵網。何者？上卷經云：「時佛觀諸大梵王網羅幢，因為說無量世界猶如網孔，各各不同別異無量，佛教門亦復如是。」解云：以諸梵王持此幢網供佛聽法，佛因見彼網孔差別，交絡無邊參而不雜，遂以喻彼諸眾生類，迷悟己性造善惡業，苦樂昇沈依正交雜，而其分齊別別不同，故云世界猶如網孔。此即梵之網，依主釋亦是有財釋，以俱是喻故。問：此中梵網與華嚴中因陀羅網何別？答：彼是帝釋網，此是梵王網；彼網在殿，此網在幢。喻意亦別。彼取寶珠成網互相影現，辨重重無盡，此取網孔差別不同義，故為異也。三、約教者，梵辨教是淨，網顯教有能，故《華嚴》之張大教網亘生死海，渡天人龍置涅槃岸，此之謂也。又上云「猶如網孔」等，佛教門亦如是等也。四約戒者，梵有二種：一約位，在家所持不名梵行，出家五眾方名梵行。二約實，聲聞小戒不防意惡、不破諸見，不名真梵；諸菩薩等所持三聚具防三業、破見入理，方名實梵。此如《華嚴．梵行品》說。網有三義：一喻菩薩戒相塵沙微細差別，交雜出沒屈曲難知，如網孔也。二喻此律儀戒功能，遮防有情令不作惡，如網籠羅也。三喻此戒攝善救生二種功能，澇漉自他俱出離故。是故此中亦梵亦網持業釋也。問：何故不唯存此釋而通上三耶？答：此是一部通名，非唯說戒，故須通辨也。經者，謂以聖言貫穿攝持所應說義及所化眾生，故云經也。二別名中有三義：一舍那佛者，舉教主也。說心地法門品者，是一品通名也。菩薩戒本者，品內別目也。梵本經中皆名毘盧舍那，此云光明遍照。然有二義：一、內以智光照真法界，此約自受用義；二、外以身光照應大機，此約他受用義。何故經首別標此名？為簡餘經是釋迦化身所說。又梵網字下標此名者，別餘品也。梵網一部大本之中，唯此品等是舍那說，餘品應是釋迦說故。說者，圓音應機演茲妙理，故云說也。菩薩者，備如常解。心者，則是菩薩所起信等五十心也。地者，即是信等諸位通名地也。《十地論》中地前總名信行地，故以俱有生成荷戴通名地也。無非妙軌云法，通智遊履為門，類別不同稱品。今於品內別釋如此菩薩戒本，故別標舉，謂防非止惡為戒，標略異廣為本也。 > Seventh, explaining the title has two parts: first, identifying the overarching name of the entire work, and second, explaining the specific title of this present chapter. In the first part there are also two: first, "Brahmajāla" (brahma-net) is the meaning of what is expressed; "Sūtra" is the teaching that can express it. Within the meaning, as for "Brahma", the correct pronunciation in the Western regions is "Brahma"; the translation transmitted \[here\] keeps it abbreviated, hence it merely says "Fan" (Brahma). This translates as "ultimately pure", because it is the ultimate among the pure. According to the context of this sūtra above and below, the meaning of "Brahmajāla" broadly has four kinds: First, in terms of practice, essence, and function: "Brahma" designates its own essence, having the meaning of freedom from defilement; "jāla" (net) takes its name from a metaphor, having the meaning of superior capacity. Here, "Brahma" has one meaning, which explains that the essence of practice of the five ranks is equally, completely, and purely spotless and luminous. "Net" has two meanings: first, the meaning of distinction, and second, the meaning of drawing out \[from the water\]. The first compares to the mutual distinctions among the five ranks of faith and so forth; the second compares to the five ranks drawing out sentient beings from cause to fruit into ultimate liberation. These two, together with "Brahma", comprise three meanings in total, namely essence, characteristic, and function. The distinctions within the net are the characteristics; this means that function arises based on essence, and because the net is formed of purity (brahma), it is called the "Brahma-net" (Brahmajāla), which is a karmadhāraya compound. Moreover, it is also a title that presents both doctrine and metaphor together. Second, in terms of meaning: this cites the metaphor of the net atop Brahma, where both the title and the meaning of what is expressed follow the metaphor, and hence it is called "Brahma-net". Why so? The upper fascicle of the sūtra says: "At that time the Buddha observed the banner of the net of the great Brahma kings, and thereupon taught that the immeasurable worlds are like the meshes of the net, each being different and immeasurably distinct; the approaches to the Buddha's teachings are also like this." The explanation says: Because the Brahma kings held this banner-net to make offerings to the Buddha and listen to the Dharma, the Buddha, having observed the distinctions among those meshes of the net—interlacing without limit, mixing yet not confused—subsequently used it to metaphorically describe those classes of sentient beings who, deluded about or awakening to their own nature, create good and bad karma; whose suffering and pleasure, ascending and descending, environment and persons are interlaced, yet whose limits and divisions are distinctly different; therefore it says that the worlds are like the meshes of the net. This is the "net of Brahma", which is a tatpuruṣa compound, and also a bahuvrīhi compound, because both are metaphors. Question: What is the difference between the Brahma-net here and Indra's net in the Avataṃsaka Sūtra? Answer: That is Śakra's net; this is the Brahma king's net. That net is in a palace; this net is on a banner. The metaphorical intentions are also different: that one takes the jewel-beads forming the net to mutually reflect and manifest, explaining the layers upon layers of infinity; this one takes the meaning of the distinct differences of the meshes of the net, and hence they differ. Third, in terms of the teaching: "Brahma" explains that the teaching is pure; "net" shows that the teaching has efficacy; thus it is as the Avataṃsaka Sūtra says: "Spreading the great net of the teachings across the ocean of saṃsāra, ferrying devas, humans, and nāgas, placing them on the shore of nirvāṇa"; this is what it means. Moreover, it is as stated above: "like the meshes of the net... the approaches to the Buddha's teachings are also like this." Fourth, in terms of the precepts: "Brahma" has two kinds: first, in terms of rank: that which is kept by the laity is not called "brahmacarya" (pure conduct); only that of the five renunciant assemblies is called "brahmacarya". Second, in terms of reality: the minor precepts of the śrāvakas do not guard against mental evils and do not destroy views, so they are not called "true pure conduct"; the three clusters of precepts kept by the bodhisattvas fully guard against the three karmas, destroy views, and penetrate the principle, and only then are they called "real pure conduct". This is as taught in the "Chapter on Brahmacarya" in the Avataṃsaka Sūtra. "Net" has three meanings: first, it compares to the characteristics of the bodhisattva precepts being fine and distinct like grains of sand and dust, interlacing, emerging and submerging, convoluted and difficult to know, like the meshes of a net. Second, it compares to the efficacy of these precepts of restraining conduct in blocking and guarding sentient beings to prevent them from doing evil, like a net encircling and capturing. Third, it compares to the two efficacies of these precepts in collecting good and saving sentient beings, because they draw out both oneself and others so that both attain release. Therefore, here it is both Brahma (pure) and a net, being a karmadhāraya compound. Question: Why not retain only this explanation instead of communicating through the three above? Answer: Because this is the general title of the entire work, and it does not teach only the precepts; hence it must be comprehensively explained. As for "Sūtra": it means using holy words to string together and uphold the meanings that should be taught and the sentient beings who are transformed; hence it is called "sūtra". Second, within the specific title there are three meanings: first, "Rocana Buddha" presents the master of the teaching. "The Chapter on the Dharma-Gate of the Mind-Ground" is the general title of the single chapter. "Bodhisattva Precepts" is the specific heading within the chapter. In the Sanskrit manuscripts of the sūtra, all name him Vairocana, translated here as "Universal Illumination of Light". However, there are two meanings: first, internally illuminating the true dharmadhātu with the light of wisdom, which is in terms of the self-enjoyment aspect; second, externally illuminating and responding to the great faculties with the light of the body, which is in terms of the other-enjoyment aspect. Why is this name specifically marked at the head of the sūtra? It is to distinguish it from other sūtras which were taught by Śākyamuni's transformation body. Furthermore, that this name is marked under the words "Brahmajāla" distinguishes it from other chapters. This is because within the entire large text of the Brahmajāla Sūtra, only this and certain other chapters were taught by Rocana, while the other chapters were presumably taught by Śākyamuni. As for "taught": his perfect voice responded to the faculties and expounded this wondrous principle, and hence it says "taught". As for "bodhisattvas": it is fully as commonly understood. As for "mind": it refers to the fifty minds, such as faith and so forth, generated by the bodhisattvas. As for "ground": it is the common designation of "ground" (bhūmi) for all the ranks of faith and so forth. In the Daśabhūmika-śāstra, those prior to the stages are collectively termed the "ground of practice through faith"; therefore, because they all have the functions of producing, sustaining, and supporting, they are commonly termed "grounds". That which is nothing other than a wondrous model is called "Dharma"; that which allows wisdom to traverse and pass through is a "gate"; those differing in type and category are called a "chapter". Now, within this chapter, specifically explaining such a text of the bodhisattva precepts, it is separately raised: namely, preventing wrongdoing and stopping evil is "precept", and designating the abridged as distinct from the extensive is "text". > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.1813.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.1813.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1813.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1813~en-mt.1.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1813.1.10](https://indike.org/pramana/in.bauddha.taisho.1813.1.10) · Pramāṇa