菩薩戒本疏 1.15

1.15

次釋題者，為顯宗趣故題略名，為顯體相故別廣文。言「大乘菩薩戒本」者，若具存本名，應云「梵網經盧舍那佛說菩薩十重四十八輕戒．心地品第十」。後人為單存戒本，故改云大乘菩薩戒本。先釋本名。大本《梵網經》此地未翻，若翻應有一百二十卷六十一品，唯〈第十菩薩心地品〉什法師誦出、融公筆受，凡上下二卷，上卷說菩薩階位，下卷明菩薩戒法。所以大本名「梵網經」者，梵網謂梵王網，如因陀羅網其義相似，佛觀法門隨機無量其理一統，如梵王網孔雖無量其網唯一，故從喻事名梵網也。此是一部通名。若就戒本釋梵網者，如梵王網孔多網一，法王戒法當知亦爾，雖復隨事輕重多條，清淨尸羅終歸一道，是故從喻名曰梵網。又戒為梵行亦是法網，故云梵網。如云天網恢恢疎而不漏，戒法亦爾，攝諸眾生不漏生死。故經說云：張大教網亘生死流，漉人天龍置涅槃岸。蓋斯謂也。「盧舍那佛說」者，標教主也。「盧舍那」此云「淨滿」，障垢無不淨、眾德無不滿，故云淨滿也。上卷心地舍那自說，今此戒本釋迦所說，推功在本故云彼說。「菩薩十重四十八輕戒」者，二百五十戒通三乘，此五十八唯制菩薩，簡通取別故標「菩薩」，十事根本犯失戒故制「重」名，六八枝條唯垢心行故立「輕」稱，孝順制止故稱為「戒」。所言大乘菩薩戒本者，今此十重四十八輕，約法則唯大乘所制，就人則唯菩薩所持。「戒本」者，今此戒經為戒行本也。又此戒行是菩提本，如經云：「戒此無上菩提本，應當一心持淨戒。」又此略說為廣本也。

Next is the explanation of the title: the abbreviated title is stated to show the central tenets, while the distinct, extensive text is given to reveal the essence and characteristics. As for the words "Mahāyāna Bodhisattva-prātimokṣa": if the original title were fully retained, it should be called "Brahmajāla-sūtra: The Ten Parājika and Forty-Eight Duṣkṛta Bodhisattva Precepts Spoken by Vairocana Buddha, Tenth Chapter on the Mind Ground." Later people, in order to preserve the prātimokṣa alone, altered it to "Mahāyāna Bodhisattva-prātimokṣa." First, to explain the original title: the large text of the Brahmajāla-sūtra has not been translated in this land; if translated, it would comprise one hundred and twenty fascicles and sixty-one chapters. Only the "Tenth Chapter on the Bodhisattva Mind Ground" was recited by Dharma Master Kumārajīva and transcribed by Venerable Daorong, making two fascicles, upper and lower. The upper fascicle explains the bodhisattva stages, and the lower fascicle clarifies the bodhisattva precept method. The reason the large text is named "Brahmajāla-sūtra" is that "Brahmajāla" refers to the net of King Brahmā, similar in meaning to Indra's net: the Buddha contemplates that the Dharma gates are immeasurable according to capacities, yet their principle is unified; just as the meshes of King Brahmā's net are immeasurable while the net is but one, it is named "Brahmajāla" by analogy. This is the general title for the entire text. If one explains "Brahmajāla" in terms of the prātimokṣa: just as the meshes of King Brahmā's net are many while the net is one, one should know that the Dharma King's precept methods are also like this: although there are many items of major and minor according to circumstances, pure śīla ultimately returns to the one path; hence it is named "Brahmajāla" by analogy. Furthermore, precepts are brahma-conduct and are also a net of Dharma; thus it is called "Brahmajāla." Just as it is said, "The net of Heaven is vast and wide; though its mesh is coarse, nothing slips through," the precept methods are also like this: they gather all sentient beings so that they do not slip into saṃsāra. Therefore, a sūtra says: "Spreading the great net of the teaching across the stream of saṃsāra, / Straining out humans, devas, and nāgas to place them on the shore of nirvāṇa." This is indeed what it means. "Spoken by Vairocana Buddha" indicates the teacher of the doctrine. "Vairocana" (Lushena) is translated here as "pure and full": of obstacle-defilements there is none that is not purified, and of all virtues there is none that is not filled; hence he is called "pure and full." In the upper fascicle on the Mind Ground, Vairocana spoke it himself; now this prātimokṣa was spoken by Śākyamuni, but since the credit is attributed to the origin, it says spoken by him. As for "the bodhisattva's ten parājika and forty-eight duṣkṛta precepts": the two hundred and fifty precepts are common to the three vehicles, whereas these fifty-eight are instituted solely for bodhisattvas; selecting the specific while setting aside the common, it designates "bodhisattva." Because violating the ten fundamental matters forfeits the precepts, the designation "parājika" (heavy) is instituted; because the six times eight branches merely defile the mental conduct, the designation "duṣkṛta" (light) is established; and because of filial compliance and restraint, they are called "precepts." As for "Mahāyāna Bodhisattva-prātimokṣa": regarding the Dharma, these ten parājikas and forty-eight duṣkṛtas are instituted only in the Mahāyāna; regarding persons, they are upheld only by bodhisattvas. As for "prātimokṣa" (precept root/source): this precept text is the root of precept conduct. Furthermore, this precept conduct is the root of bodhi, as a sūtra says: "The precepts are the root of this unexcelled bodhi; / One should single-mindedly uphold the pure precepts." Furthermore, this brief explanation is the root of the extensive text.