梵網經菩薩戒本疏 1

English (machine translation) 1

Language: English

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Composed by the Śramaṇa Fazang of Xisi in the State of Wei.

Now, the dharmakāya responds in vacuity, permeating the shores of existence to manifest form; wondrous wisdom secretly penetrates, reaching the boundless to illuminate phenomena. Supreme truth illumines principle: identical with phenomena, it can yet realize principle, revolving far beyond the reach of sight and hearing; dark expedient means unite with phenomena: identical with principle, they can yet effect phenomena, towering far above worldly snares and nets. Thus within the Padmagarbha World, the sun and moon are suspended to shine down; the king of bodhi trees pours out sweet dew to bring salvation. One thousand petals and hundreds of millions of worlds—Rocana is the fundamental body; the ten major and forty-eight minor precepts—Śākyamuni is the derivative transformation. The ineffable Dharma opens the mind-ground upon the tip of a single hair; the inconceivable light radiates from the entire body, transforming at the summit of the material realm. Thereupon the forty-two ranks are practiced in common by the great beings; the eighty thousand deportments are achieved together by the sages and worthies. How much more so the precepts as numerous as the sands of the Ganges, which completely embrace the three clusters [of precepts] according to conditions; the disciplinary rules as numerous as dust motes, which thoroughly gather the six ranks according to conditions! Existing like Indra's net, they are identical yet not identical; resembling the ocean of sarvajñā, they are different yet not different. Equal to the maṇi that rains down gems, they succor and nourish the common populace; likened to the necklace that adorns the body, their merit culminates in wondrous enlightenment. Therefore, among the bodhisattvas of the five ranks, there are none who do not rely on this for the perfection of their causes; among the Tathāgatas of the three periods of time, there are none who do not attain the fulfillment of their fruits thereby. Being both the direct path to the bodhimaṇḍa and the excellent model for the seed of enlightenment: how magnificent! How difficult to express in words! Thus, 'Brahma' takes its name from purity, being fundamentally free of defilement; 'Net' establishes its title from the metaphor, manifesting its function; 'Sūtra' strings together and sews, with essence and function expounded alike; 'Rocana' represents the all-illuminating fruition perfected; 'Spoken' indicates the proclamation adapting to capacities. 'Bodhisattva' marks the cause as distinguished from the fruit, revealing the person capable of upholding [them]; 'Ten Major' and the rest distinguish the teaching from the person, revealing the teaching that is upheld. The major are divided into twice five, the minor into six times eight; because they fully prevent and halt [transgressions], they are called 'Precepts'; having no second scroll, it is termed 'One Fascicle.' Hence it is called 'The Brahmajāla Sūtra's Bodhisattva Ten Major and Forty-Eight Minor Precepts Spoken by Rocana Buddha in One Fascicle.'

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In explaining this sūtra, ten sections are briefly formulated: first, the causes for the arising of the teaching; second, what is subsumed under the piṭakas; third, the scope of the teaching subsumed; fourth, revealing the capacities for which it was delivered; fifth, the essence of the teaching that expresses [the meaning]; sixth, the core doctrine and purpose that are expressed; seventh, explaining the title of the sūtra; eighth, the origin and development of the teaching; ninth, the lineages and transmission of translations; tenth, explanation following the text.

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First, as for the causes for the arising of the teaching, why are these bodhisattva precepts expounded? Briefly, on account of ten causes: namely, because the Dharma is naturally so; to reveal original practice; to gather those of great capacity; to confer the life of the Dharma; because of the bestowal of the superior Dharma; to bring practices to completion; to attain the various ranks; to eradicate heavy hindrances; to reveal the true nature; and to attain the supreme fruit. First, 'because the Dharma is naturally so' means: these three clusters of pure bodhisattva precepts are the direct path to the bodhimaṇḍa and the perfect cause of the seed of enlightenment; therefore, when all Buddhas appear in the world to benefit and gladden sentient beings, they all rely on the ancient Dharma. It is the natural law of things that at the beginning they lay down the bodhisattva prātimokṣa as the essential foundation, just as the king's highway is by nature the constant rule; hence it must be spoken. Therefore, it is stated below: 'Each seated beneath a bodhi tree, reciting our fundamental teacher's precepts.' It also states: 'These are what Rocana recited; I also recite them thus.' In explanation: since they are the fundamental teacher's precepts, and it merely says 'recite' rather than 'speak,' this clarifies that this is the original Dharma and not newly instituted. It also states: 'All Buddhas of the three periods of time have spoken, do speak, and will speak them'; thus we know they speak them in common. Second, 'to reveal original practice' means: all Buddhas of the three periods of time in the past equally practiced these precepts and attained supreme right enlightenment; therefore, upon attaining the Way, they first reveal this essential so that all bodhisattvas may cultivate and train in it. A later passage states: 'The fundamental source of all Buddhas, the root of those who practice the bodhisattva path.' It also states: 'All bodhisattvas have trained, do train, and will train in them.' In explanation: if these precept teachings did not exist, not a single bodhisattva could attain the Buddha-way. Third, 'to gather those of great mind' means: when the Tathāgata appears in the world, if he did not reveal this bodhisattva vinaya, sentient beings who have newly aroused the great bodhicitta would not yet know what should be done and what should not be done, and would advance without anything to rely upon. Therefore, he necessarily had to establish the bodhisattva śikṣāpadas to make them know how to advance in cultivation. The Dazhidulun, fascicle fifteen, states: 'It is like wanting to walk without feet, wanting to fly without wings, or seeking to cross [a river] without a boat—this is impossible. Seeking good fruits without precepts is likewise. If a person abandons these precepts, even if he dwells in the mountains practicing austerities, eating fruits, and taking medicines, he is no different from birds and beasts.' Fourth, 'to confer the life of the Dharma' means: if sentient beings do not possess these precepts, the life of the Dharma is not established, and they are no different from non-sentient things, animals, and the like. The second fascicle of the Yingluo jing states: 'Buddha's disciples! If all sentient beings of the past, future, and present do not receive the bodhisattva precepts, they are not called sentient beings. Those with consciousness are no different from animals and are not called human beings. They shall be separated from the ocean of the Three Jewels, being neither bodhisattvas, nor men, nor women,' and so forth. Fifth, 'superior benefits' means: by causing the supreme bodhisattva precepts to shower upon sentient beings, they are certain to achieve right enlightenment. The Yingluo jing states: 'Furthermore, if a Dharma master is able to teach and transform one person within all lands to leave the household and receive the bodhisattva precepts, the merit of this Dharma master exceeds that of constructing eighty-four thousand stupas; how much more so for two persons, three persons, or even hundreds of thousands—the fruit of such merit is immeasurable.' Sixth, 'to bring all practices to completion' means: all of the boundless great practices of all bodhisattvas take the pure precepts as their root. The Dazhidulun, fascicle fifteen, states: 'It is like the great earth: all of the myriad things and varieties of forms depend on the earth and abide therein. Precepts are also like this: precepts are the abiding place of all wholesome dharmas.' Also, the Avataṃsaka Sūtra states: 'Just as when building palaces, one lays the foundation to make it firm, so it is with giving and precepts: they are the root of the bodhisattva's manifold practices.' Below, this sūtra states: 'All bodhisattvas have trained, do train, and will train in them.' Seventh, 'to attain the various ranks' means: by virtue of fulfilling the bodhisattva precepts, the practices of faith can be accomplished, and only then can one enter the ranks of the ten abodes and so forth. The Yingluo jing states: 'Those who first arouse the mind, leave the household, and wish to inherit the bodhisattva rank should first receive the precepts of the correct Dharma. Precepts are the root of the treasury of merit for all practices, directly proceeding toward the path of the fruit of buddhahood.' Question: The ranks are accomplished through wisdom; why do you speak of precepts? Answer: The precepts possess the three clusters; since the precepts collecting good qualities fully contain great wisdom, in principle there is no contradiction. In the text below, the ten directional aspirations, the ten nourishments, and so forth are all accomplished due to this. Another question: How is it known that these bodhisattva precepts are mostly the precepts practiced by bodhisattvas prior to the stages? Answer: The second fascicle of the Yingluo jing states: 'I am now beneath this tree, expounding for 1.4 billion people the teaching of the initial reception of precepts for bodhisattvas of faith and thought prior to the stages. Buddha's disciples! When these bodhisattvas of faith and thought practice the teaching of the ten precepts for ten thousand kalpas, they shall enter the mind of the ten abodes.' This is what it means. Eighth, 'to eradicate heavy hindrances': heavy hindrances are of two kinds, namely affliction and karma. Now, since one fully guards the three karmas, in the precepts of restraining conduct there is no evil that is not halted, and the seeds of affliction and karma are eradicated. Therefore, the second fascicle of the Yingluo jing states: 'Having received the ten inexhaustible precepts, the recipient crosses beyond the four māras, transcends the sufferings of the three realms, and does not lose these precepts from life to life, always accompanying the practitioner until attaining buddhahood.' Ninth, 'to reveal the true nature' means: by possessing these pure bodhisattva precepts, hindrances are eradicated, practice is accomplished, and nature is fundamentally purified. Below it states: 'The Buddha-nature is ever-abiding, and the precept Dharma circulates.' Tenth, 'to attain the supreme fruit' means: when these pure precepts reach the culmination of their causal stage, one is certain to obtain the perfectly luminous, supreme fruit of the Tathāgata. Thus the Avataṃsaka Sūtra states: 'Precepts are the root of unexcelled bodhi; one should fully uphold the pure precepts.' Below, this sūtra states: 'Bodhisattva assemblies numerous as dust motes attain right enlightenment through this.' This is what it means.

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Second, as for what is subsumed under the piṭakas, this has four levels. First, regarding the two piṭakas, there are two: the Mahāyāna and Hīnayāna each have a bodhisattva piṭaka and a śrāvaka piṭaka. Among these four, it is subsumed exclusively under the bodhisattva piṭaka within the Mahāyāna; or it also extends to being subsumed under the Mahāyāna śrāvaka piṭaka, because śrāvakas in the Mahāyāna are all permitted to attain buddhahood and also receive and uphold this precept Dharma; it also comprehensively includes the bodhisattvas of the Hīnayāna, because events such as their attaining buddhahood through the thirty-four minds are nothing other than these real precepts; or it also extends to that [Hīnayāna] śrāvaka piṭaka, because the prātimokṣa precepts upheld by the seven assemblies are all subsumed under the bodhisattva's [precepts of] restraining conduct; therefore, that Dharma is also contained herein. Second, regarding the three piṭakas, there are also two: first, it is exclusively the Mahāyāna Vinaya Piṭaka, because it fully expresses and reveals the practice of subjugation; second, or it extends to the other two, because the precepts possess the three clusters, encompass the three trainings, and in accomplishing the five causal ranks they must possess the rest. Third, regarding the ten piṭakas, there are also two: it is exclusively the Precept Piṭaka; second, or it extends to the others, because the three clusters gather all practices. Fourth, regarding the twelve divisions of teachings, there are also two: first, it is subsumed under the sūtras of causes and conditions (nidāna); second, it also extends to the others. This should be understood according to principle.

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Third, regarding the scope of the teaching subsumed: the holy teachings are as numerous as dust and sand, but according to conditions they are briefly two: first, the teaching of transformation; second, the teaching of disciplinary regulation. Explaining the distinction between these two, four gates are briefly formulated: First, regarding difference in Dharma: as for the teaching of transformation, it means that when the Tathāgata appears in the world, he expounds for all universally the teachings of causes, effects, principles, phenomena, and so on; as for the teaching of disciplinary regulation, it means pointing out faults and revealing wrongs, establishing the correct rules of the Dharma, adjudicating and indicating the names of offenses when principle is violated and Dharma is breached, and distinguishing their upholding, transgressing, gravity, lightness, categories, and clusters. Second, regarding difference in capacity: the teaching of transformation is expounded generally and commonly for both internal and external assemblies, addressed to all without distinction between those within the Buddha's Dharma and those outside the Buddha's teaching; the teaching of disciplinary regulation is expounded privately and confidentially, addressed exclusively to the Buddha's own internal assembly. Third, regarding difference in benefit: the teaching of transformation merely causes one to abandon intrinsic evil and give rise to practices such as faith; the teaching of disciplinary regulation causes one to abandon both conventional prohibitions and intrinsic evils in order to protect against censure and contempt, so that one's deportment can serve as a model, thereby generating faith in beings, glorifying the true Dharma, practicing for oneself, and transforming others. Fourth, regarding difference in the speaker: the teaching of transformation is expounded commonly by five kinds of persons, as stated in the Dazhidulun: 1. the Buddha, 2. bodhisattvas, 3. disciples, 4. immortals, 5. apparitional beings; the teaching of disciplinary regulation is expounded exclusively by the Buddha himself, because regarding the institution of the gravity or lightness of precepts, no one else is capable. Due to these four differences, the two teachings are distinct. Between these two, it is subsumed under the teaching of disciplinary regulation. However, while regulation extends to both the Mahāyāna and Hīnayāna, it is still subsumed under the Mahāyāna.

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Fourth, to clarify the capacities of beings who are addressed, there are four points: first, in terms of spiritual disposition (gotra); second, in terms of hindrances and obstacles; third, in terms of generating the intention; fourth, in terms of present station. Within the first, there are two: first, in terms of the provisional teaching, among the five spiritual dispositions, those with the fixed disposition of the two vehicles and those without spiritual disposition are not those for whom this is intended, because they are not fit vessels for this. Those of the bodhisattva disposition are precisely those for whom it is intended, and those of indeterminate disposition are also included, as explained in the Yogācāra[-bhūmi] and elsewhere. Second, in terms of the actual teaching, all five spiritual dispositions are those for whom this is intended, because all are affirmed to possess the Buddha-nature. Because in their present body they are destined to enter cessation, they are called 'the two vehicles of fixed disposition'; it does not mean that after cessation they do not turn toward great bodhi, as explained in the Lotus Sūtra, the Laṅkāvatāra Sūtra, the Ratnagotravibhāga, and elsewhere. Furthermore, it is said that those who slander the Mahāyāna are the cause of icchantikas, and in reliance on an immeasurable time it is said that they have no disposition; this does not mean that they ultimately lack the pure nature, as explained in the Ratnagotravibhāga and the Treatise on the Buddha-Nature (Foxing lun). Moreover, according to the Treatise on the Buddha-Nature's own determination, the statement that there is no Buddha-nature is a teaching of provisional meaning; the rest is as explained previously. Therefore, all sentient beings are indeed those for whom it is intended. Second, in terms of hindrances and obstacles, there are also two: first, although one may wish to generate the mind, if one has the seven hindrances, in one's present body one is not a fit vessel. Second, one must thoroughly repent from the depths of one's heart, eliminate the hindrances and obstacles, correspond with auspicious signs, and generate a mind that is pure and direct; only then is one fit to be a vessel. Third, in terms of generating the intention, there are also two: first, although one possesses the spiritual disposition internally, if one is not yet able to bring the generation of the great bodhicitta into actual manifestation before oneself, one is likewise not yet fit to be a vessel for the bodhisattva precepts; second, one must generate the intention to proceed directly toward correct practice, without faults such as deviously seeking fame and gain; only then is one fit to be a vessel, and is the one for whom this is intended. Fourth, in terms of the present station, there are also two: first, the final; second, the initial. As for the final, this refers to those from the three stages of the worthy on up, up to the Cloud of Dharma [Bhūmi]; although bodhisattvas of the final stations also receive and uphold the pure precepts of a bodhisattva, because these are what have been received through successive births and are not called newly obtained, inherently endowed precepts of original nature, they are not the primary target here. As for the initial, this refers to those from the initial generation of the intention down through the ten faiths; with respect to this collection of precepts, they have reception and subsequent practice, adherence and transgression; thus they are the primary target. For in the Benye jing, at the initial mind of the ten faiths one receives these ten precepts, and from the point of entering the [subsequent] stations onward, there is only the difference of cultivating them increasingly.

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Fifth, as for the substance of the teaching that expresses [meaning], it is briefly presented in ten gates: First, the gate of the expressing [elements]: it takes solely names, sentences, and phonemes as its substance, because they express that which is expressed. Second, the gate of returning to reality: it takes solely sound as its substance, because names and the like are provisionally established based on sound and have no separate substance. The sūtra says: 'Sound is used to perform the Buddha-work.' Third, the gate of possessing both: sound together with names and the like—only when possessing both does one accomplish expression, because they are not separate from each other. The Daśabhūmikā-vyākhyāna says: 'The speaker speaks by means of these two matters, and the hearer hears by means of these two matters.' Fourth, the gate of negating both: sound and names are directly empty and both extinguished; words are immediately wordless, and wordless words have nowhere to rest and nowhere to abide. The sūtra says: 'The Tathāgata constantly abides, not having spoken a single word.' Among the four gates above, the first three are common to the Hīnayāna; possessing all four belongs solely to the Mahāyāna; therefore the four propositions are combined into one matter, and it can be known that existence and non-existence are both transcended. Fifth, the gate of all-pervasive universality: all phenomena, such as fragrances, lights, and so on, are entirely the substance of the teaching, with none failing to express the principle and benefit beings; therefore in the sūtras, fragrances, lights, food, and the like perform the Buddha-work. Sixth, the gate of expression and purpose: the expressing and that which is expressed combine to form its nature, because they are inseparable. The treatise says: The substance and nature of the sutras are briefly of two kinds: first, the text; second, the meaning. The text is the basis, and the meaning is based upon it. Seventh, the gate of consciousness-only: names and the like, sound and the like, the expressing and that which is expressed, are all without exception manifested through the mutual conditioning of the minds and consciousnesses of speaker and listener, because apart from this mind-consciousness there is no separate nature. The sūtra says: 'I teach that what is cognized by consciousness is only what is manifested by consciousness.' Eighth, the gate of returning to the true: names and the like, consciousness and the like, are without exception solely suchness, because all false characteristics are fundamentally extinguished of themselves, and the real substance and nature of suchness manifests of itself. The sūtra says: 'All dharmas are identical to suchness,' and so forth. Ninth, the gate of unobstructedness: the characteristics that are identical to the true do not obstruct the persistence of characteristics; the words that are identical to wordlessness are words identical to the dharmadhātu. The true that is identical to characteristics—the true is never not manifest; the wordlessness that is identical to words—in words there was never anything spoken. Since words and wordlessness are non-dual, speaking and not speaking both persist; their unobstructed fusion is taken as the substance of the teaching. Tenth, the gate of dual extinction: principle and phenomena are unobstructed, and nature and characteristics are completely fused; then appearance and deprivation both vanish, and speech and silence are doubly extinguished; it is neither words nor non-words, neither teaching nor non-teaching, neither true nor untrue; all [extremes] are transcended, and it cannot be conceptually distinguished. This is called the unobstructed substance of the teaching in the Mahāyāna.

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Sixth, as for the central theme and purport of what is expressed, there are two: first, explaining the central theme; next, revealing the purport. Question: What is the distinction between theme (zong) and purport (qu)? Answer: That which is expressed by words is called the theme; that to which the theme converges is called the purport. Another explanation: The theme is what is venerated underlying the words; the purport indicates its intended direction. Within the theme, there are also two: first, general; next, specific. In general, taking the bodhisattva's three clusters of pure precepts as the theme, because they are what is directly expressed and clarified in the text, and what is venerated and exalted is solely this practice. Within the specific, there are five: first, in terms of receiving and subsequent practice; second, in terms of cessation and action; third, in terms of principle and phenomenon; fourth, in terms of undertaking and cultivation; fifth, in terms of encompassing through conditions. First, initially giving rise to the great vow, pledging the three clusters and establishing one's resolve to bring them to completion, and receiving the Dharma into one's mind is therefore called 'receiving.' Reception arises before, and the mind that upholds arises after, conforming to what was originally received to make the precepts bright and pure; thus it is called 'subsequent practice.' Furthermore, reception is the general generation [of intent], and the myriad practices arise afterward; subsequent practice is the specific cultivation that conforms to and fulfills the original vow. One must possess both to assist in accomplishing correct practice; hence they are taken as the theme. Second, cessation and action: cessation means stopping and abandoning all evils, so that not even the slightest fault clings; action means cultivating the myriad goods, fully cultivating all virtues. One must possess both for immaculate practice to be accomplished; hence they are the theme. Third, principle and phenomenon: phenomenon means guarding the three karmas, causing evil to cease and good to be practiced; using principle to govern the mind, causing delusion to be extinguished and wisdom to be established. The Dazhidulun says that bodhisattvas also uphold the inherent precepts of principle. Furthermore, the former departs from karmic hindrances and causes merit to be perfected; the latter eliminates affliction hindrances and accomplishes the fulfillment of wisdom. This departs from the two hindrances and accomplishes the two adornments, only then becoming ultimate; hence they are taken as the theme. Fourth, undertaking and cultivation: there are four: first, the Dharma; second, the reception; third, the characteristics; fourth, the practice. That is, the first is the precept-Dharma that is received; the second is corresponding to the correct reception; the third is discerning the characteristics of the precepts; the fourth is adherence and transgression in confronting conditions. Although what is expressed is manifold, they are encompassed by these four gates; hence they are taken as the theme. Fifth, encompassing through conditions: the pāramitā practices of all bodhisattvas are without exception fully endowed with the three clusters, namely, generating the mind of the three clusters, cultivating the three kinds of practice, and accomplishing the three kinds of dedication of merit. The myriad practices of a bodhisattva do not exceed this; hence it is taken as the theme. Second, the purport: this means the intent, the direction. That is, by upholding these three precepts, one increases the three trainings, accomplishes the stations of the three stages of the worthy, the ten sages, and so forth, and ultimately is caused to attain the unobstructed Buddha-fruit of the three virtues and the three bodies; this is the intent and purport. That is, first, restraining conduct departs from faults and reveals the dharmakāya of the virtue of severance; second, collecting good qualities cultivates the myriad good practices to accomplish the saṃbhogakāya of the virtue of wisdom; third, by means of the precepts of benefiting sentient beings, one accomplishes the nirmāṇakāya of the virtue of benevolence. This concludes the theme and purport.

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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".

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Eighth, clarifying the origin and development of the teaching has two parts: first, clarifying these precepts; second, showing other categories. First, regarding the origin of these precepts: these are the fundamental precepts of all Buddhas of the three periods of time; they are naturally inherent in the dharmadhātu, not newly instituted. Bodhisattva Rocana practiced these precepts, fulfilled his ranks, and became a Buddha. In the Padmagarbha World, in order to benefit and gladden all sentient beings, he himself recited them back, transmitting them to his transformation bodies so that they would each, in accord with faculties, expediently recite and manifest them in Jambudvīpa for all sentient beings; therefore we have such a precept text. If we discuss the complete text, master Kumārajīva handed down the tradition saying: In the Western regions there are one hundred thousand verses and sixty-one chapters, which if translated in full should comprise three hundred fascicles; but having not yet arrived in this land, it is thus incomplete. Second, regarding other categories of precepts: for example, in the Liang Dynasty's She lun under "The Study of Precepts", it quotes the Vinayaghoṣābhivi Buddha-saṃkṣipta Sūtra: "teaching that the bodhisattva precepts have one hundred thousand kinds of distinctions"; such a great text has not yet reached this region. Furthermore, past masters handed down the tradition saying: When Tripiṭaka Master Paramārtha intended to bring the Bodhisattva Vinaya Piṭaka to this land, he boarded a ship on the Southern Sea, and the ship was about to sink. They discarded other items, yet it still would not rise; only when the Vinaya texts were removed was the ship able to advance. Paramārtha sighed: "The Bodhisattva Vinaya has no affinity with the land of the Han; this is deeply lamentable!" Furthermore, when Tripiṭaka Master Dharmakṣema was in Xiliangzhou, the śramaṇa Fajin and others requested Dharmakṣema to bestow the bodhisattva precepts upon them and asked him to translate the precept text. Dharmakṣema said: "The people of this country are mostly cunning and deceitful, and lack steadfast integrity; how could they be fit vessels for the bodhisattva path?" Thus he did not bestow them. Fajin and the others made bitter entreaties without success; they then made vows and set a time limit before an image of the Buddha, seeking the precepts with bitter ascetic discipline. Just as seven days were fulfilled, he saw Maitreya in a dream, who personally bestowed the precepts on him and gave him the precept text, all of which he memorized and recited. Afterwards, upon awakening, he went to see Dharmakṣema. Dharmakṣema observed that his appearance was extraordinary, and exclaimed in admiration: "There are indeed men of worth in the land of the Han!" He immediately translated one fascicle of the precept text for him, which fully agreed in words and meaning with what Fajin had recited in his dream; this is the Bodhisattvabhūmi Precept Text that circulates separately today, with the refuge verse placed at the beginning. Furthermore, it is heard that in the Hīnayāna monasteries of the Western regions, Piṇḍola is made the senior elder, while in the Mahāyāna monasteries, Mañjuśrī is made the senior elder, causing the assembly to jointly uphold the bodhisattva precepts; their karmavācanā and precept recitations all perform bodhisattva Dharma activities, and the Vinaya Piṭaka is constantly recited without interruption. However, of the five Śrāvaka Vinayas, four divisions have been transmitted to the east and have circulated in this land for a long time; but as for the Bodhisattva Vinaya Piṭaka, it has not flowed east at all, and Dharmakṣema's words have already been proven true by this. Consequently, among the masters of old, some resolved their minds to receive the precepts, yet remained utterly blind and uninformed regarding observance and violation, sighing with profound grief without end. Although I, Fazang, have only meager aspirations, I yearn for this superior practice; always lamenting this omission and deficiency, I vowed to seek them in the West, but having failed to fulfill that, my heart could not rest. Later, I searched exhaustively through the canonical scriptures, gathering the remaining traces, and compiled the twenty-fascicle Bodhisattva Vinaya Piṭaka, whereupon I saw that there was a Bodhisattva Precept Text. The past sages of antiquity did not explain it extensively; now, daring to exhaust my foolish sincerity, I have composed this commentary and praise, so that my fellow practitioners may gain a rough understanding of observance and violation.

1.12

Ninth, clarifying the circumstances of transmission and translation: In the third year of the Hongshi era under Yao Xing of the Later Qin, there was the Western Tripiṭaka Dharma Master Kumārajīva (which translates as "Youth of Long Life"); because he upheld the bodhisattva precepts, he specifically memorized and recited this single "Chapter on the Dharma-Gate of the Mind-Ground". Because this chapter briefly explains the characteristics of the bodhisattva precepts, those in the land of India who uphold the bodhisattva precepts all recite it without exception. At that time, more than eight hundred śramaṇas, including Huirong and Daoxiang, requested Kumārajīva to administer the bodhisattva precepts. Thereupon, in the Xiaoyao Garden, or according to some, in Caotang Monastery in Chang'an, together with scholars, he translated more than fifty works of sūtras and treatises, of which only this Brahmajāla Sūtra was the very last. Kumārajīva recited it himself from memory, and they translated it together. Huirong and others took it down in writing, and likewise memorized and recited it. Furthermore, the precept characteristics taught after the verses in this lower fascicle were separately excerpted to form a single independent fascicle, titled The Fascicle of the Bodhisattva Ten Major and Forty-Eight Minor Precepts Taught by Rocana Buddha in the Brahmajāla Sūtra. At the head of the fascicle, the karma ceremonies and other matters of receiving the precepts at that time were separately noted, further stating that this karma ceremony was drawn from the method of receiving the bodhisattva precepts administered by Rocana Buddha to King Wonderful Ocean and the king's thousand sons in the "Vinaya Piṭaka Chapter" of the Brahmajāla Sūtra; those eight hundred and more people all recited this precept text.

1.13

Tenth, interpreting in accordance with the text: within this text it is divided into three sections: first, the eleven and a half verses constitute the section marking the source and praising the precepts; second, from "At that time" onward is the section correctly explaining [the precepts] in response to conditions; third, from "I am now under this tree" onward is the section concluding the teaching and exhorting observance. Another explanation states: the first is the section on the origin from which the precepts arise; the second is the section correctly explaining [them] in response to conditions; the third is the section concluding the teaching and exhorting study. The first section is divided into two: first, there are five verses clarifying and marking the source to reveal the precepts; later, six and a half verses praise the precepts and exhort observance. Another explanation states: the former five show the excellence of that from which the precepts originate, while the latter shows the excellence of the precepts that flow forth. Again, the former shows the excellence of the person transmitting the precepts, while the latter shows the excellence of the precepts being transmitted. Within the former there are four parts: first, one verse clarifies that Rocana's true body emanates one thousand transformation Buddhas; second, the next verse and one line clarify that the one thousand transformation Buddhas further each emanate ten billion Śākyamunis; third, one verse and two lines clarify that the transformation bodies approach Rocana to listen to and receive the precept teachings; fourth, one verse and one line clarify that the transformation bodies approach the faculties to transmit and circulate the fundamental precepts.

1.14

Within the first verse, the first two lines explain the original source, the actual body, and the lower two lines explain the thousand Buddhas manifested. Regarding the three categories of Buddhas here—Rocana and the others—someone explained: "The Buddha Rocana upon the pedestal of a thousand petals is the self-enjoyment body (svasaṃbhogakāya); the Buddhas on the thousand petals are the other-enjoyment body (parasaṃbhogakāya); and the hundred kotis of Śākyamunis are transformation bodies (nirmāṇakāya)." This explanation is probably not reasonable, because the Buddha on the flower pedestal is also a body for the enjoyment of others. Now, explaining this Buddha's inner actual realization and the realms of transformation corresponding to capacities, there are altogether five explanations in the holy teachings: First, according to the various schools of the Hīnayāna, within this great chiliocosm of a hundred kotis of Jambudvīpas, only the Śākyamuni of this Jambudvīpa realized Buddhahood through actual retribution, while in the remaining continents he only visited by transformation; originally they did not discuss Rocana Buddha. Second, if relying on explanations such as the Ru dasheng lun (*Mahāyānāvatāra*), on the Maheśvara Heaven there is one who realized Buddhahood through actual retribution, who takes one great chiliocosm as his sphere of conditions and manifests a hundred kotis of Śākyamunis simultaneously realizing Buddhahood. Third, if relying on this sūtra, within the Lotus-Pedestal Matrix World, sitting on the flower pedestal, he realizes Buddhahood in the actual body, named Rocana. The thousand Śākyamunis on its thousand petals are then each one Śākyamuni on each of a thousand Maheśvara Heavens; these thousand Śākyamunis each manifest a hundred kotis of Śākyamunis, and therefore there are a thousand hundred kotis of Śākyamunis under the bodhi trees in a thousand hundred kotis of lands simultaneously realizing Buddhahood. In accordance with this statement, when one actual body realizes Buddhahood, he takes a thousand trichiliocosms as principal, and the transformation realms total a thousand times a hundred kotis; those thousand Śākyamunis are actual retribution, and the thousand hundred kotis of Śākyamunis are transformation bodies. Fourth, relying on the *Mahāyānasaṃgraha* and other texts, the enjoyment body has two kinds: 1. Self-enjoyment, which is realization of Buddhahood in the actual body, realized in accord with the dharmadhātu, body and land corresponding to each other, dependent and primary [retributions] unhindered; only the Buddha dwells alone, with no further bodhisattvas. 2. The other-enjoyment body, which manifests a body and expounds the Dharma in pure lands for bodhisattvas on the stages; for those of capacities prior to the stages, it governs transformation-body Buddhas, and the realm of transformation is even broader than the former. The *Dazhidulun* says: Count these three thousand great chiliocosms like the sands of the Ganges to make one world seed; count these world seeds like the sands of the Ganges to further reach one world ocean; count these oceans to further reach the sands of the Ganges in the ten directions to make one Buddha world—this is the realm transformed by Śākyamuni Buddha. Fifth, relying on the *Avataṃsaka Sūtra*, there is neither realization nor non-realization; hence Rocana in all places realizes Buddhahood in the actual body. Furthermore, because Rocana is precisely Śākyamuni, without distinguishing the difference between the two positions of retribution and transformation, it simply speaks of ten bodies to reveal the inexhaustible; therefore the realms of transformation governed are boundless and inexhaustible. For example, the number of worlds of the Mount Sumeru type fills the ten directions, fills empty space, and pervades the dharmadhātu. Again, the tree-shaped worlds likewise pervade the dharmadhātu as before. Their inclined worlds, facing up or down worlds, inverted worlds, sentient-being-shaped worlds, and other limitless kinds of shapes—each kind according to its own category pervades the dharmadhātu, yet they do not obstruct one another. Moreover, these various types are all subsumed within the Padmagarbha world-ocean; therefore the Padmagarbha is also said to be inexhaustible. Furthermore, because in every single dust mote of the Padmagarbha World all worlds appear like Indra's net, doubly manifold, inexhaustible and limitless, exceeding the realm of thought, these are all places where Rocana constantly turns the wheel of the Dharma. Now, in this text, it is still explained according to the third meaning above: the first line reveals his original body, and the subsequent line explains his source land. In the first [line], because Rocana speaks for himself, it says "I now." However, broadly discerning the meaning of "I" (ātman), there are briefly six kinds: 1. Grasped self, which means conceptualized and innate [grasping] present in the rank of ordinary beings; 2. Conceited self, which means only innate [grasping] present in the rank of learners; 3. Habit-energy self, which means the remaining habits of the two selves in the rank of non-learners; 4. Self conforming to worldly convention, which means the nominal designation used by Buddhas and others in conformity with the world; 5. Autonomous self, which refers to the eight masteries and so forth, taking the Tathāgata's post-attainment wisdom as its nature; 6. True Self, which refers to true suchness as permanence, bliss, Self, and purity, taking true suchness as its nature. Here, the designation of "I" applies to the latter three kinds, to be known according to the sense. The meaning of "Rocana" has already been explained above. Next, the line says "just sitting upon the lotus pedestal"; "just" (fang) has two meanings: 1. The meaning of being about to, as in "just about to"; 2. The meaning of properly dwelling, as in "just dwelling." Now, relying on the latter meaning, he is properly upon the flower; therefore it says "just sitting." As for the lotus pedestal, it is the perfection of support among the eighteen perfections. The two explanations across the treatises generally have three meanings: 1. in terms of concrete phenomena (shi); 2. in terms of principle (li); 3. based on non-obstruction. First, regarding phenomena: it means the great jewel lotus king realized by the Tathāgata serves as his support. Broadly discerning lotuses, however, there are four classes in all. The *Dazhidulun* says: 1. Lotuses among humans, ten petals and above; 2. Lotuses in heaven, a hundred petals and above; 3. Lotuses of bodhisattvas, a thousand petals and above. 4. Deduced by principle, the Buddha's lotus is limitless. In the *Avataṃsaka*, regarding the great lotus seat, it does not state the number of petals, but only says, "Every single petal pervades the dharmadhātu." Second, regarding principle: the Tathāgata's body of wisdom is supported on true principle, its meaning being equal to a lotus; hence to represent it there are also four meanings. In the Liang *Mahāyānasaṃgraha*: 1. Just as a worldly lotus is in the mud but undefiled, it exemplifies how the true suchness of the dharmadhātu is in the world but not defiled by worldly dharmas. 2. Just as a lotus's nature opens of itself, it exemplifies how the intrinsic nature of true suchness awakens of itself; when sentient beings realize it, their intrinsic nature opens. 3. Just as a lotus is gathered by swarms of bees, it exemplifies how true suchness is used by all the noble ones. 4. Just as a lotus has four virtues—fragrant, pure, soft, and lovely—it exemplifies the four virtues of true suchness: permanence, bliss, Self, and purity. Third, the non-obstruction of principle and phenomena: it means that in the Buddha-fruit, principle and phenomena fuse and freely interpenetrate, dependent and primary [retributions] are unhindered and mutually identical with mastery, which can be seen upon reflection. In the lower two lines, the first line clarifies the place where the Buddhas dwell, namely upon the thousand flowers, also called the thousand lotuses. The Buddhas manifested in the lower line—these thousand are also subsumed under the enjoyment body. Someone explained: "If discussed in terms of explicit manifestation, the body of Rocana appears to bodhisattvas in the rank of equal enlightenment after the tenth bhūmi, while these thousand Śākyamunis appear to bodhisattvas from the first bhūmi upward." This also presents no contradiction.

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梵網經菩薩戒本疏 — Classical Chinese