The below continues from https://purelanders.com/2024/08/22/brahma-net-sutras-bodhisattva-precepts-preface.
《梵网经卢舍那佛说菩萨十重四十八轻戒》
Brahma Net Sūtra’s Rocana Buddha’s Spoken Bodhisattvas’ Ten Heavy [And] Forty-Eight Light Precepts
姚秦三藏法师鸠摩罗什译
[By] Yáo Qín [Dynasty’s] Tripiṭaka Dharma Master Kumārajīva Translated
尔时，世尊卢舍那佛，为此大众，略开百千恒河沙、不可说法门中心地如毛头许。是过去一切诸佛已说、未来诸佛当说、现在诸佛今说。三世菩萨已学、当学、今学。我已百劫修行是心地，号吾为卢舍那。汝诸佛转我所说，与一切众生开心地道。
At that time, [the] World-Honoured Rocana Buddha, for this great assembly, briefly taught [a] hundred thousand Ganges rivers’ sands [of] unspeakable Dharma Doors within, [their] mind ground, [to be] like [a] hair tip’s amount. [This] is [that] all past Buddhas [have] already spoken, all future Buddhas will speak, [and] all present Buddhas now speak. [The] three periods’ Bodhisattvas [have] already learnt, will learn, [and] now learn [this]. I [have] already, [for a] hundred kalpas, cultivated practice [of] this mind ground, naming myself as Rocana. You [and] all Buddhas [should] transmit that spoken, [to] give all sentient beings teachings [of the] mind ground’s path.
Note [17] Mind Ground (心地): The great earth (大地) (or ground) is like the mind (心), able to give rise to all good, evil and pure dharmas (善恶净法). Despite these related teachings being immeasurable, Rocana Buddha was able to summarise their essence to teach them.
Note [18] Rocana Buddha (卢舍那佛): The meaning of Rocana Buddha’s name is ‘the Buddha whose vast and great bright light universally illuminates’ (广大光明普照), who is the Reward Body Buddha (报身佛) of Śākyamuni Buddha (释迦牟尼佛).
Using the light analogy, the many Manifestation Body Buddhas (化身佛) of Rocana Buddha as Śākyamuni Buddhas and others are like rays of light shining from him, to reach sentient beings in many directions at the same time.
Rocana Buddha’s name is abbreviated from Vairocana Buddha’s name (毗卢遮那佛). The latter’s name as ‘Vi + rocana’ means ‘the Buddha of the sun, whose vast and great bright light universally illuminates.’ He is the Dharma Body Buddha (法身佛: Dharmakaya Buddha) who encompasses and represents all Buddhas, like the great sun (大日), whose light shines in all directions at all times. Thus, he is also called Mahāvairocana Tathāgata, the Great Sun Thus Come One (大日如来).
Since Vairocana Buddha is the universal Buddha, again using the light analogy, Rocana Buddha is one of the immeasurable Buddhas ‘emanated’ from him. Thus, there are two layers of ‘emanation.’ First, from Vairocana Buddha comes immeasurable Reward Body Buddhas, such as Rocana Buddha. Second, from Rocana Buddha comes immeasurable Manifestation Body Buddhas, such as this world’s Śākyamuni Buddha.
尔时，莲华台藏世界，赫赫天光师子座上，卢舍那佛放光，光告千华上佛：「持我心地法门戒品而去，复转为千百亿释迦，及一切众生，次第说我上心地法门品。汝等受持读诵，一心而行。」
At that time, [in the] Lotus Flower Dais’ Treasury World, [on the] Brilliant Heavenly Light Lion Throne above, Rocana Buddha emitted light, [with this] light telling [the] thousand flowers’ Buddhas above, ‘Uphold my Mind Ground Dharma Door’s Precepts’ Body and go, again transforming as [a] hundred thousand koṭis [of] Śākya[muni Buddhas], and all sentient beings, [to] sequentially speak [on] my superior Mind Ground Dharma Door’s Body. You [and] others [should] receive [and] uphold, study [and] recite [it, and] wholeheartedly then practise.’
Note [19] Flowers: The above is at times depicted as smaller lotus flowers levitating above and around Rocana Buddha.
Lotus Flower Dais’ Treasury World (莲华台藏世界): As described in the Brahma Net Sūtra《梵网经》it is at other times depicted in iconography with Rocana Buddha seated on a thousand petalled lotus flower dais (莲华台), with each petal containing a hundred koṭis of lands (百亿国), with a manifestation of Śākyamuni Buddha in each.
As an additional note, the Lotus Flower Treasury World (莲华藏世界) described in the Flower Adornment Sūtra《华严经》is structured as a huge lotus flower in a perfume ocean (香水海) supported by wind wheels (风轮) below. This flower has twenty layers of worlds in its centre above, with the thirteenth (from below) being this Sahā World (娑婆世界), where Vairocana Buddha (毗卢遮那佛) abides, although the entire Treasury World is his Pure Land too (from his purified perception).
Note [20] Mind Ground Dharma Door’s Precepts’ Body (心地法门戒品): The teachings on these Bodhisattva Precepts.
尔时，千华上佛，千百亿释迦，从莲花台藏世界，赫赫师子座起，各各辞退，举身放不可思议光，光皆化无量佛。一时以无量青、黃、赤、白华，供养卢舍那佛，受持上说心地法门品竟。各各从此莲华台藏世界而没，没已，入体性虚空华光三昧，还本源世界，阎浮提、菩提树下。
At that time, [on the] thousand flowers’ Buddhas above, [the] hundred thousand koṭis [of] Śākya[muni Buddhas], from [the] Lotus Flower Dais Treasury World’s Brilliant Lion Thrones arose, [with] each one leaving [and] retreating, [with their] entire bodies emitting inconceivable lights, [with these] lights all manifesting immeasurable Buddhas. [At] one time, with immeasurable blue, yellow, red [and] white flowers, making offerings [to] Rocana Buddha, receiving [and] upholding [the] above spoken Mind Ground Dharma Door’s Precepts’ Body completely. Each one from this Lotus Flower Dais Treasury World then disappearing, disappeared already, entering Essential Nature’s Empty Space’s Flower Light’s Samādhi, returned [to their] original sources’ worlds, [at] Bodhi Trees below.
Note [21]: Essential Nature’s Empty Space’s Flower Light’s Samādhi (体性虚空华光三昧): The concentration (定) from realisation of the empty nature (空性) of phenomena, from which all forms (such as flower light) arise. Thus, ‘true emptiness is wonderful existence’ (真空妙有). ‘Essential Nature’ (体性) is Dharma Body’s Virtue (法身德), the ‘flower’ (华) is Liberation’s Virtue (解脱德) and the ‘light’ (光) is Prajñā’s Virtue (般若德).
从体性虚空华光三昧出，出已，方坐金剛千光王座，及妙光堂，说十世界海；复从座起，至帝释宫，说十住；复从座起，至焰天中，说十行；复从座起，至第四天中，说十回向；复从座起，至化乐天，说十禅定；复从座起，至他化天，说十地；复至一禅中，说十金刚；复至二禅中，说十忍；复至三禅中，说十愿；复至四禅中，摩醯首罗天王宫，说我本源莲华台藏世界，卢舍那佛所说心地法门品。其余千百亿释迦亦复如是，无二无别，如贤劫品中说。
From Essential Nature’s Empty Space’s Flower Light’s Samādhi exiting, exited already, then sitting [on the] Vajra Thousand Lights’ King Throne, and [in the] Wonderful Light Lecture Hall, speaking [on the] Ten Worlds’ Ocean. Again from [his] throne arising, arriving [at] Śakra’s palace, speaking [on the] Ten Abodes. Again from [his] throne arising, arriving [at] Yama Heaven, speaking [on the] Ten Practices. Again from [his] throne arising, arriving [at the] Fourth Heaven within, speaking [on the] Ten Dedications. Again from [his] throne arising, arriving [at] Manifestations [Of] Joys’ Heaven, speaking [on the] Ten Meditative Concentrations. Again from [his] throne arising, arriving [at] Others’ Manifestations’ Heaven, speaking [on the] Ten Grounds. Again arriving [at the] First Dhyāna, speaking [on the] Ten Vajras. Again arriving [at the] Second Dhyāna, speaking [on the] Ten Forbearances. Again arriving [at the] Third Dhyāna, speaking [on the] Ten Vows. Again arriving [at the] Fourth Dhyāna, within Maheśvara Heaven’s King’s palace, speaking [on] my original source, [the] Lotus Flower Dais Treasury World, Rocana Buddha’s that spoken Mind Ground Dharma Door’s Precepts’ Body. Those other hundred thousand koṭis [of] Śākya[muni Buddhas likewise [do] thus, without two [and] without difference, like [those] within [the] Chapter [On] Virtuous Kalpa spoken.
Note [22]: Wonderful Light Lecture Hall (妙光堂): In the Four Heaven Kings’ Heaven (四天王天), where the Buddha emitted inconceivable light.
Note [23]: Ten Worlds’ Ocean (十世界海): Like the ocean deep and vast, with nothing not stored with inexhaustible forms, the ten directions’ worlds are likewise, with all Buddhas, sentient beings and Dharma Doors (法门) inexhaustible, thus called the Ten Worlds’ Ocean.
Note [24]: Śakra’s palace (帝释宫): On the peak of Mount Sumeru (须弥山), in the centre of Trāyastriṃśa Heaven (忉利天).
Note [25]: Ten Abodes (十住):
(i) Giving Rise Of Aspiration Abode (发心住)
(ii) Nurturing Ground Abode (治地住)
(iii) Cultivation Abode (修行住)
(iv) Birth Honourable Abode (生贵住)
(v) Complete Skilful Means Abode (具足方便住)
(vi) Right Mind Abode (正心住)
(vii) Non-Retrogression Abode (不退住)
(viii) Child’s Simplicity Abode (童真住)
(ix) Dharma Prince Abode (法王子住)
(x) Anointment Abode (灌顶住)
Note [26]: Ten Practices (十行):
(i) Joyful Practice (欢喜行)
(ii) Beneficial Practice (饶益行)
(iii) Non-Violation Practice (无违逆行)
(iv) Indomitability Practice (无屈挠行)
(v) Non-Confusion Practice (无痴乱行)
(vi) Good Appearance Practice (善现行)
(vii) Non-Attachment Practice (无著行)
(viii) Difficult-To- Attain Practice (难得行)
(ix) Good Dharma Practice (善法行)
(x) True Practice (真实行)
Note [27]: Ten Dedications (十回向):
(i) Saving And Protecting All Sentient Beings To Depart From Sentient Beings’ Forms’ Dedication (救护一切众生离众生相回向)
(ii) Indestructible Dedication (不坏回向)
(iii) Equal With All Buddhas’ Dedication (等一切佛回向)
(iv) Arriving At All Places’ Dedication (至一切处回向)
(v) Inexhaustible Meritorious Virtues’ Treasury Dedication (无尽功德藏回向)
(vi) Equal And Good Roots Dedication (随顺平等善根回向)
(vii) Accordingly Complying Equal Contemplation Of All Sentient Beings’ Dedication (随顺等观一切众生回向)
(viii) According To Form Dedication (如相回向)
(ix) Unbound And Non-Attached Liberation Dedication (无缚无著解脱回向)
(x) Dharma Realm Immeasurable Dedication (法界无量回向)
Note [28]: Ten Meditative Concentrations (十禅定): As arisen with cultivation of the Ten Grounds (十地) below.
Note [29]: Ten Grounds (十地):
(i) Joyful Ground (欢喜地)
(ii) Departing-From-Defilements Ground (离垢地)
(iii) Emitting Light Ground (发光地)
(iv) Flaming Wisdom Ground (焰慧地)
(v) Difficult-To-Defeat Ground (难胜地)
(vi) Manifesting Ground (现前地)
(vii) Far-Proceeding Ground (远行地)
(viii) Immovable Ground (不动地)
(ix) Good Wisdom Ground (善慧地)
(x) Dharma Cloud Ground (法云地)
Note [30] Ten Vajra Minds (十金刚心):
(i) Faith’s Mind (信心)
(ii) Mindfulness’ Mind (念心)
(iii) Dedication’s Mind (回向心)
(iv) Penetration’s Mind (达心)
(v) Straightforward Mind (直心)
(vi) Non-Retrogression’s Mind (不退心)
(vii) Great Vehicle’s Mind (大乘心)
(viii) Formlessness’ Mind (无相心)
(ix) Wisdom’s Mind (慧心)
(x) Indestructible Mind (不坏心)
Note [31]: Ten Forbearances (十忍):
(i) Following Sound Forbearance (随顺音声忍)
(ii) Following Forbearance (顺忍)
(iii) Non-Birth Of Dharmas’ Forbearance (无生法忍)
(iv) Illusion-Like Forbearance (如幻忍)
(v) Flame-Like Forbearance (如炎忍)
(vi) Dream-Like Forbearance (如梦忍)
(vii) Echo-Like Forbearance (如响忍)
(viii) Lightning-Like Forbearance (如电忍)
(ix) Manifestation-Like Forbearance (如化忍)
(x) Empty Space-Like Forbearance (如虗空忍)
Note [32]: Ten Vows (十愿): Universal Virtue Bodhisattva’s (普贤菩萨) Ten Great Vows’ King (十大愿王), (as detailed at https://purelanders.com/xingyuan).
尔时，释迦牟尼佛，从初现莲华台藏世界，东方来入天王宫中，说《魔受化经》已，下生南阎浮提，迦夷罗国。母名摩耶，父字白净，吾名悉达。七岁出家，三十成道，号吾为释迦牟尼佛。于寂灭道场，坐金刚华光王座，乃至摩醯首罗天王宫，其中次第十住处所说。
At that time, Śākyamuni Buddha, from first appearing [in the] Lotus Flower Dais’ Treasury World, [to the] eastern direction coming [to] enter [a] Heavenly King’s palace within, [having] spoken [the] Sūtra [On] Demons Receiving Transformation already, descended [to be] born [in] Southern Jambudvīpa, [in] Kapila Kingdom. [With my] mother named Maya, father styled White Purity, [and] my name [as] Sid[dhār]tha. [For] seven years departed [from the] household [life, at] thirty accomplishing [the] path, naming myself as Śākyamuni Buddha. At still extinguishment’s place [for realising the] path, sitting [on the] Vajra Flower Light King’s Throne, and even [in the] Maheśvara Heaven’s King’s palace, within those sequentially, [in the] ten dwelling places [with] that spoken.
Note [33]: Southern Jambudvīpa (南阎浮提): ‘Land Of Jambu Trees’, which might refer to ancient India, or the southern part of this Sahā World (娑婆世界).
Note [34]: Kapila Kingdom (迦夷罗国): ‘Kapilavastu’, the country where the Buddha-to-be lived as a Prince. The name means ‘tawny area’ due to much reddish sand there.
Note [35]: Māyā (摩耶): Means ‘skilful creator.’
Note [36]: White Purity (白净): ‘Śuddhodana’, which also means the one who grows ‘Pure Rice’ (净饭).
Note [37]: Siddhār[tha] (悉达[多]): The given name of the Buddha-to-be, which means ‘wish fulfilled.’
Note [38]: Śākyamuni Buddha (释迦牟尼佛): The Awakened One (i.e. Buddha), the Sage (i.e. Muni) Of The Śākyas (i.e. ‘Able’ or ’Worthy’).
Note [39]: Still extinguishment’s place for realising the path… Vajra Flower Light King’s Throne (寂灭道场… 金刚华光王座): Where the Buddha sat, the indestructible, magnificent and brilliant seat under the Bodhi Tree (菩提树), to realise the path to Ultimate Nirvāṇa (究竟涅槃), which calmly and clearly extinguishes the fires of greed, anger and delusion (贪嗔痴).
Note [40]: Maheśvara Heaven’s King’s palace (摩醯首罗天王宫): Mahā Brahmā Sahāmpati’s (大梵天王摩三钵) palace in the highest Form Realm Heaven (色界天).
时佛观诸大梵天王网罗幢。因为说无量世界，犹如网孔，一一世界，各各不同，别异无量；佛教门亦复如是。
Then, [the] Buddha contemplated all [of] Great Brahma Heaven’s King’s net banner. Because [of this], speaking [of] immeasurable worlds, [to be] similar to [the] net’s holes, [with] each [and every] one [like a] world, [with] each one not [the] same [as] another, [with] differences immeasurable, [the] Buddha’s teachings’ doors [are] likewise thus.
吾今来此世界八千返，为此娑婆世界，坐金刚华光王座，乃至摩醯首罗天王宫，为是中一切大众，略开心地法门品竟。
I [have] now come [to] this world [for the] eight thousandth return, for this Sahā World, sat [on the] Vajra Flower Light King’s Throne, and even [in the] Maheśvara Heaven’s King’s palace, for these within, all [their] great assemblies, briefly taught [on the] Chapter [On The] Mind Ground Dharma Door completely.
Note [41] Great Compassion: Out of perfect great compassion, Śākyamuni Buddha has already manifested the attainment of Buddhahood in this world for eight thousand times, to keep offering all the teachings expressed in the process.
复从天王宫，下至阎浮提菩提树下，为此地上一切众生，凡夫痴暗之人，说我本卢舍那佛心地中，初发心中，常所诵一戒。光明金刚宝戒，是一切佛本源，一切菩萨本源，佛性种子。一切众生皆有佛性，一切意、识、色、心，是情、是心，皆入佛性戒中。当当常有因故，当当常住法身。如是十波罗提木叉，出于世界，是法戒，是三世一切众生顶戴受持。吾今当为此大众，重说十无尽藏戒品，是一切众生戒，本源自性清净。
Again from [the] Heaven’s King’s palace, down to Jambudvīpa’s Bodhi Tree below, for this land above, all [its] sentient beings, those persons [who are] ordinary beings [and with] delusions’ darkness, speaking [of] my fundamental Rocana Buddha’s mind ground within, [when] first giving rise [to] aspiration within, those constantly recited singular Precepts. [These] Bright Light’s Vajra Treasure Precepts, are all Buddhas’ original source, all Bodhisattvas’ original source, [and] Buddha-nature’s seed. All sentient beings all have Buddha-nature, all [with] mentations, consciousnesses, forms [and] minds, [with] this sentience [and] these minds, [can] all enter Buddha-nature’s Precepts within. Naturally [and] certainly, constantly having [this] cause thus, naturally [and] certainly constantly abiding [in the] Dharma Body. Thus, [the] Ten Prātimokṣas, [that] arise in [this] world, are Dharma Precepts, [and] are [those the] three periods’ all sentient beings [should with their] crowns carry, receive [and] uphold. I now, will for this great assembly, repeat [my] speaking [of the] Ten Inexhaustible Treasury’s Precepts’ Body, [which] is All Sentient Beings’ Precepts, [with their] original source [from] self-nature’s purity.
Note [42]: Bright Light’s Vajra Treasure Precepts (光明金刚宝戒): These Bodhisattva Precepts are able to destroy the darkness of delusion with the brightness of morality and wisdom, thus with ‘Bright Light.’ They are able to subdue all evils and afflictions, thus ‘Vajra’, as in ‘indestructible.’ They are complete with all meritorious virtues’ Dharma wealth (功德法财), thus a ‘Treasure.’
These Precepts are Buddha-nature’s seed (with self-nature’s purity), and thus all Buddhas and Bodhisattvas’ original source, without which there is no Bodhisattva or Buddha path to Buddhahood. Since all sentient beings all have Buddha-nature, all can observe these Precepts, with which they abide in the Dharma Body of all Buddhas. (‘With their crowns carry’ means to ‘receive and uphold’ most reverently.)
我今卢舍佛，方坐莲华台。
周匝千华上，复现千释迦。
I now, Rocana Buddha, then sit [on a] lotus flower dais. Surrounded [by a] thousand flowers above, again appears [a] thousand Śākya[muni Buddhas].
Note [43] Petals: These thousand flowers are at times depicted as a thousand petals of the lotus flower. At other times, they are depicted as smaller lotus flowers levitating above and around Rocana Buddha.
一华百亿国，一国一释迦，
各坐菩提树，一时成佛道。
[In] each flower [is a] hundred koṭis [of] lands, [in] each land [is] one Śākya[muni Buddha, with] each sitting [at a] Bodhi Tree, [at] one time accomplishing [the] Buddha path.
如是千百亿，卢舍那本身。
千百亿释迦，各接微尘众，
Such hundred thousand koṭis, [are from] Rocana [Buddha’s] original body. [With a] hundred thousand koṭis [of] Śākya[muni Buddhas], each receiving fine dust [motes’] assemblies,
Note [44] Dust motes’ assemblies (微尘众): The number of laypersons and monastics as many as specks of dust.
俱来至我所，听我诵佛戒，
甘露门则开。是时千百亿，
together coming to my place, [to] listen [to] me recite [the] Buddha Precepts, ambrosia’s door then opens. [At] this time, [the] hundred thousand koṭis,
Note [45] These Bodhisattva Precepts are ‘ambrosia’s door’ (甘露门), with this ambrosia being the ‘nectar of deathlessness (i.e. immortality)’ (不死之药), as they lead to the permanent (常) nature of Buddhahood’s (佛果) bliss (乐), (true) self (我) and purity (净) within Nirvāṇa’s ‘City’ (涅槃城).
还至本道场，各坐菩提树，
诵我本师戒，十重四十八。
return to [their] original places [for realising the] path, [with] each seated [at a] Bodhi Tree, [to] recite my Fundamental Teacher’s Precepts, [the] Ten Heavy [and] Forty-Eight [Light Precepts].
戒如明日月，亦如璎珞珠。
微尘菩萨众，由是成正觉。
[These] Precepts [are] like [the] bright sun [and] moon, likewise like necklace gems. [The] fine dust [motes’] Bodhisattva assemblies, due [to] these accomplish Right Awakening.
Note [46] These Bodhisattva ‘Precepts are like the bright sun and moon’ (戒如明日月) as they can eliminate transgressions’ fog (罪雾) like the sun, rid evil dharmas (恶法), and grow good dharmas (善法).
They also illuminate ignorance’s (无明) night’s gloom like the moon, while attaining calm coolness (清凉) with the brightness of wisdom. With these Precepts like the sun and moon, one is thus looked up to by others as guideposts, good moral examples.
They are also like wish-fulfilling gems (如意珠), with the upholding of which, is Dharma wealth (法财) and worldly wealth attainable. With magnificence thus, can there be gathering of reverent sentient beings (摄生).
是卢舍那诵，我亦如是诵。
汝新学菩萨，顶戴受持戒。
These [that] Rocana [Buddha] recite, I likewise thus recite. You new learning Bodhisattvas, [should with your] crowns carry, receive [and] uphold [these] Precepts.
受持是戒已，转授诸众生。
谛听我正诵，佛法中戒藏，
[Having] received these Precepts already, in turn confer [them to] all sentient beings. Attentively listen [to] my formal recitation, [of the] Precepts’ Treasury, within [the] Buddhas’ Dharma [teachings],
波罗提木叉。大众心谛信：
『 汝是当成佛，我是已成佛。』
[the] Prātimokṣas. [The] great assembly [should with their] minds truly believe, “You are [the] future’s accomplished Buddhas, [and] I am [an] already accomplished Buddha.”
Note [47] As all sentient beings have Buddha-nature (佛性), as the potential for Buddhahood, all are ‘future’s accomplished Buddhas’ (当成佛).
常作如是信，戒品已具足。
一切有心者，皆应摄佛戒。
Constantly having such faith, [the] Precepts’ Body [is] already complete. All those [who] have minds, should all gather [the] Buddha Precepts.
Note [48] Gathering (摄): From understanding and committing to these Bodhisattva Precepts, they are as if gathered from without, but they are also gathered within when the Precepts’ Essence (戒体) is awakened through such gathering.
众生受佛戒，即入诸佛位。
位同大觉已，真是诸佛子。
[When] sentient beings receive [the] Buddha Precepts, [they] immediately enter all Buddhas’ position. [With this] position [the] same [as the] Great Awakened [Ones] already, [they] truly are all Buddhas’ disciples.
Note [49]: Enter all Buddhas’ position (入诸佛位): To be aligned with our Buddha-nature (佛性), by ‘awakening’ the Precepts’ Essence within.
大众皆恭敬，至心听我诵。」
[The] great assembly [should] all [have] reverence, [with the] sincere mind hear me recite.’
尔时，释迦牟尼佛，初坐菩提树下，成无上正觉已，初结菩萨波罗提木叉。孝顺父母、师僧、三宝，孝顺至道之法。孝名为戒，亦名制止。
At that time, Śākyamuni Buddha, first sitting [at the] Bodhi Tree below, [having] accomplished Unsurpassable Right Awakening already, first formed [the] Bodhisattva Prātimokṣas. [With] filial piety [to] fathers, mothers, monastic teachers [and the] Triple Gem, filial piety [is the] Dharma [teaching] of [the] ultimate path. Filiality [is] named as Precepts, likewise named [as] Restraint.
Note [50] Filiality And Restraint (孝与制止): These Bodhisattva Precepts are about restraint from doing evil, and about being filial to all sentient beings, who are our present and past lives’ fathers and mothers, by doing good to benefit them, ultimately guiding them to Buddhahood too.
佛即口放无量光明，是时百万亿大众、诸菩萨、十八梵天、六欲天子、十六大国王，合掌至心，听佛诵一切诸佛大乘戒。
[The] Buddha immediately [from his] mouth emitted immeasurable bright light. [At] this time, [the] hundred ten thousand koṭis [in the] great assembly, all Bodhisattvas, Eighteen Brahma Heavens’ [beings], Six Desire Heavens’ children, [and] sixteen great countries’ Kings, [with] joined palms [and] sincere minds, listened [to the] Buddha recite All Buddhas’ Great Vehicle’s Precepts.
Note [51]: Eighteen Brahma Heavens (十八梵天): The Form Realm Heavens (色界天):
(1) First Dhyāna Heavens (初禅天):
(i) Brahma’s Assembly’s Heaven (梵众天)
[ii) Brahma’s Ministers’ Heaven (梵辅天)
(iii) Great Brahma’s Heaven (大梵天)
(2) Second Dhyāna Heavens (二禅天):
(iv) Lesser Light Heaven (少光天)
(v) Immeasurable Light Heaven (无量光天)
(vi) Light And Sound Heaven (光音天)
(3) Third Dhyāna Heavens (三禅天):
(vii) Lesser Purity Heaven (少净天)
(viii) Immeasurable Purity Heaven (无量净天)
(ix) Pervasive Purity Heaven (遍净天)
(4) Fourth Dhyāna Heavens (四禅天):
(x) Cloudless Heaven (无云天)
(xi) Blessings Born Heaven (福生天)
(xii] Vast Fruit Heaven (广果天)
(xiii) Thoughtless Heaven (无想天)
Five Pure Abode Heavens (五净居天):
(xiv) Afflictionless Heaven (无烦天)
(xv] Heatless Heaven (无热天)
(xvi] Good View Heaven (善见天)
(xvii] Good Appearance Heaven (善现天)
(xviii) Form Ultimate Heaven (色究竟天)
Note [52]: Six Desire Heavens (六欲天):
(i) Four Heavenly Kings’ Heaven (四天王天)
(ii) Trāyastriṃśa Heaven (忉利天)
(iii] Yāma Heaven (夜摩天)
(iv) Tuṣita Heaven (兜率天)
(v) Manifestation Of Joys’ Heaven (化乐天)
(vi) With Others’ Manifestations’ Ease Heaven (他化自在天)
佛告诸菩萨言：「我今半月半月自诵诸佛法戒。汝等一切发心菩萨亦诵，乃至十发趣、十长养、十金刚、十地诸菩萨亦诵。
[The] Buddha told all [the] Bodhisattvas, saying, ‘I now, [on] half month [and] half month [days], personally recite All Buddhas’ Dharma Precepts. You [and] other all Bodhisattvas [who have just] given rise [to the] aspiring mind [should] likewise recite [them], and even [the] Ten Setting-Outs, Ten Nurturances, Ten Vajras, [and] Ten Grounds’ all Bodhisattvas [should] likewise recite [them].
Note [53] Ten Setting-Outs, Ten Nurturances, Ten Vajras And Ten Grounds (十发趣、十长养、十金刚、十地):
As taught in the ‘Brahma Net Sūtra‘s Upper Scroll’s Tenth Chapter [On] Rocana Buddha Speaking [On] Bodhisattvas’ Mind Ground’ (《梵网经》卢舍那佛说菩萨心地品第十卷上),
尔时莲花台藏座上卢舍那佛，广答告千释迦千百亿释迦所问心地法品：
At that time, [on the] lotus flower dais’ treasure seat above, Rocana Buddha extensively answered [to] tell [the] thousand Śākya[muni Buddhas’ hundred thousand koṭīś [of] Śākya[muni Buddhas, on] that asked [on the] ‘Chapter [On The] Mind Ground’s Dharma’:
「诸佛当知，坚信忍中十发趣心向果：
‘All Buddhas should know, [that] within firm Faith Forbearance, [the] Ten Setting-Outs’ Minds [inclining] towards [the] fruit [of Buddhahood]:
[Ten Setting-Outs’ Minds (十发趣心)]:
(i) Renunciation’s Mind (一舍心),
(ii) Precepts’ Mind (二戒心),
(iii) Forbearance’s Mind (三忍心),
(iv) Diligence’s Mind (四进心),
(v) Concentration’s Mind (五定心),
(vi) Wisdom’s Mind (六慧心),
(vii) Aspiration’s Mind (七愿心),
(viii) Protection’s Mind (八护心),
(ix) Joy’s Mind (九喜心),
(x) Peak’s Mind (十顶心).
诸佛当知，从是十发趣心入坚法忍中，十长养心向果：
All Buddhas should know, [that] from these Ten Setting-Outs’ Minds, entering within firm Dharma Forbearance, [the] Ten Nurturances’ Minds [inclining] towards [the] fruit [of Buddhahood]:
[Ten Nurturances’ Minds (十长养心)]:
(i) Loving-Kindness’ Mind (一慈心),
(ii) Compassion’s Mind (二悲心),
(iii) Joy’s Mind (三喜心),
(iv) Renunciation’s Mind (四舍心),
(v) Generosity’s Mind (五施心),
(vi) Good Speech’s Mind (六好语心),
(vii) Beneficence’s Mind (七益心),
(viii) Empathy’s Mind (八同心),
(ix) Concentration’s Mind (九定心),
(x) Wisdom’s Mind (十慧心).
诸佛当知，从是十长养心入坚修忍中，十金刚心向果：
All Buddhas should know, [that] from these Ten Nurturances’ Minds, entering within firm Cultivation Forbearance, [the] Ten Vajras’ Minds [inclining] towards [the] fruit [of Buddhahood]:
[Ten Vajra Minds (十金刚心)]:
(i) Faith’s Mind (一信心),
(ii) Mindfulness’ Mind (二念心),
(iii) Dedication’s Mind (三回向心),
(iv) Penetration’s Mind (四达心),
(v) Straightforward Mind (五直心),
(vi) Non-Retrogression’s Mind (六不退心),
(vii) Great Vehicle’s Mind (七大乘心),
(viii) Formlessness’ Mind (八无相心),
(ix) Wisdom’s Mind (九慧心),
(x) Indestructible Mind (十不坏心).
诸佛当知，从是十金刚心入坚圣忍中，十地向果：
All Buddhas should know, [that] from these Ten Vajras’ Minds, entering within firm Noble Forbearance, [the] Ten Grounds [inclining] towards [the] fruit [of Buddhahood]:
[Ten Grounds (十地)]:
(i) Essential Nature’s Equality’s Ground (一体性平等地),
(ii) Essential Nature’s Good Wisdom’s Ground (二体性善慧地),
(iii) Essential Nature’s Bright Light’s Ground (三体性光明地),
(iv) Essential Nature’s Thus Flaming’s Ground (四体性尔焰地),
(v) Essential Nature’s Wisdom Illumination’s Ground (五体性慧照地),
(vi) Essential Nature’s Flower Light’s Ground (六体性华光地),
(vii) Essential Nature’s Completion’s Ground (七体性满足地),
(viii) Essential Nature’s Buddha’s Roar’s Ground (八体性佛吼地),
(ix) Essential Nature’s Flower Adornment’s Ground (九体性华严地),
(x) Essential Nature Entering Buddha’s Realm’s Ground (十体性入佛界地).
是四十法门品，我先为菩萨时修入佛果之根原。如是一切众生，入发趣、长养、金刚、十地，证当成果，无为无相大满常住，十力、十八不共行，法身智身满足。」
[Of] this “Chapter [On The] Forty Dharma Doors”, when I [was] first as [a] Bodhisattva, [I] cultivated [it to] enter [the] root source of [the] Buddha fruit. Thus, all sentient beings, [should] enter [the] Setting-Outs, Nurturances, Vajras [and] Ten Grounds, [to] realise, to be [with] accomplishment [of this] fruit, [that is] without conditions, without form, [with] great completion constant abiding, [with the] Ten Powers, Eighteen Uncommon Practices, Dharma Body [and] Wisdom Body complete.’
是故戒光从口出，有缘非无因故光。光非青、黄、赤、白、黑、非色、非心、非有、非无、非因果法。是诸佛之本源，行菩萨道之根本，是大众诸佛子之根本。是故大众诸佛子，应受持、应读诵、善学。
Therefore, [the] Precepts’ Light [that] from [my] mouth emits, has [a] condition [and is] not without cause thus [as] light. [This] light [is] not blue, yellow, red, white [or] black, not form, not mind, not existing, not without [existence], not cause [and] effect’s dharma. This [is the] original source of all Buddhas, [the] root of practising [the] Bodhisattva path, [and] is [the] root of [the] great assembly’s all Buddhas’ disciples. Therefore, [the] great assembly’s all Buddhas’ disciples, should receive [and] uphold, should study [and] recite, [and] well learn [them].
Note [54]: Precepts’ Light (戒光): This represents the Uncreated Precepts’ Essence (无作戒体), which naturally accomplishes ending of evil and practising of good (止恶行善).
As the Precepts’ Light is from (Buddha-)Nature’s Virtue (性德), it thus ‘has a condition’ (有缘) and is ‘not without cause’ (非无因). There must be Cultivated Virtue (修德) from cultivating practice (修行) to reveal this Nature’s Virtue.
As the Precepts’ Light is with Nature’s Virtue as its Essential Nature (体性), it is thus beyond any one ‘colour’, as colours arise from the false (妄) differentiating consciousness (分别识), which also gives rise to the two extremes (二边) of that ‘existing’ (有) and ‘without existence‘ (无), which are away from the Middle Path (中道). It is ‘not form’ (非色) and ‘not mind’ (非心) as Buddha-nature (佛性) is beyond mind and matter (身心).
As the Precepts’ Light is ‘not cause and effect’s dharma (i.e. phenomenon)’ (非因果法), thus different from the Small Vehicle’s (小乘) speaking of ‘having cultivation then having realisation’ (有修有证), in a progressive cause and effect (因果) sequence. In the Great Vehicle’s (大乘), there is ‘revealing of the Dharma Body’s wonderful fruit’ (显示法身妙果) of Buddhahood from Buddha-nature instead.
佛子谛听，若受佛戒者，国王、王子、百官、宰相、比丘、比丘尼、十八梵天、六欲天子、庶民、黄门、淫男、淫女、奴婢、八部鬼神、金刚神、畜生，乃至变化人，但解法师语，尽受得戒，皆名第一清净者。」
[The] Buddhas’ disciples [should] attentively listen. If [there are] those [who] receive [the] Buddha Precepts, [as] countries’ Kings, Princes, [a] hundred officials [and] ministers, Bhikṣus [and] Bhikṣuṇīs, Eighteen Brahma Heavens’ [beings], Six Desire Heavens’ children, common people, [the] impotent, libertine males [and] libertine females, slave servants, Eight Divisions’ ghosts [and] gods, vajra gods, animals, and even transformed persons, only [with] understanding [of the] Dharma Teacher’s words, all [can] receive [and] attain [these] Precepts, [with] all named [as] those foremost pure.’
Note [55]: Bhikṣus (比丘) and Bhikṣuṇīs (比丘尼): Buddhist monks and nuns respectively.
Note [56]: Eight Divisions’ Ghosts And Gods (八部鬼神) or Heavenly Beings And Dragons’ Eight Divisions (天龙八部):
(i) Deva (Heavenly Being) (天)
(ii) Nāga (Dragon) (龙)
(iii) Yakṣa (夜叉)
(iv) Gandharva (干闼婆)
(v) Asura (阿修罗)
(vi) Garuḍa (迦楼罗)
(vii) Kiṁnara (紧那罗)
(viii) Mahoraga (摩睺罗伽)
Note [57]: Vajra gods (金刚神): Vajra Yakṣas (金刚夜叉), who are strong Dharma Protector gods (护法神), usually portrayed as a pair at Buddhist temple gates.
Note [58]: Transformed persons (变化人): Heavenly Beings And Dragons’ Eight Divisions (天龙八部) perhaps, who manifest as humans.
Note [59] Non-Selectiveness: Although the above can receive these Precepts, of course, after doing so, they will have to observe them, and renounce their previous unskilful ways of life not aligned to the Precepts.
The Brahma Net Sūtra’s Bodhisattva Precepts (梵网经菩萨戒) are well known for not being selective of who can commit to them, but this is provided that they are not selective in what Precepts to commit to. (Only those with the Seven Heinous Transgressions [七逆罪] and without complete repentance cannot commit to them.)
If the Buddha did not give ‘allowances’ on the Precepts, who are we as his unenlightened disciples to give them to ourselves, and still claim to be his disciples?
《梵网经菩萨戒本》：
Brahma Net Sūtra’s Bodhisattva Precepts’ Text:
十重波罗提木叉：十重禁戒
Ten Heavy Prātimokṣas: Ten Heavy Prohibitive Precepts
Below are Practice Summary sections highlighting some 55 ‘precepts’ within the Ten Precepts (戒中戒).
佛告诸佛子言：「有十重波罗提木叉。若受菩萨戒，不诵此戒者，非菩萨，非佛种子。我亦如是诵。
[Śākyamuni] Buddha told all [the] Buddhas’ [Bodhisattva] disciples, ‘[There] are Ten Heavy Prātimokṣas. If [there are] those [who have] received [these] Bodhisattva Precepts, [yet do] not recite these Precepts, [they are] not Bodhisattvas, not [with] Buddhas’ seed. I likewise thus recite [them].
Note [60] Buddhas’ [Bodhisattva] Disciples (佛子): These are Buddhas’ ‘family’ of spiritual sons and daughters, who will ‘inherit’ the position of their spiritual ‘fathers’ by practising the Bodhisattva path (菩萨道) to become Buddhas. To be Bodhisattvas, there has to be giving rise to Bodhi Mind (菩提心: Bodhicitta), the most noble spiritual aspiration possible, that vows to guide one and all to Buddhahood. While the Bodhi Mind can be seen as the skeletal framework for necessary practice, the Bodhisattva Precepts, which are also moral vows for Buddhahood form the fleshed out details, on the do’s and don’ts for the path. (More on how Vows and Precepts are related can be seen at https://thedailyenlightenment.com/2017/04/how-are-vows-precepts-related.)
Note [61] Ten Heavy Prātimokṣas (十重波罗提木叉): These are the Ten Heavy (Primary) Bodhisattva Precepts (菩萨戒), to be followed by Forty-Eight Light (Secondary) Bodhisattva Precepts, for monastics to uphold as part of the Bodhisattva path, to further avoid evil and do good, and for guiding all beings with and to the Bodhisattva path. These Precepts are also committed to by lay Bodhisattvas, with slightly different criteria where appropriate due to their household lives.
Note [62] Recitation of Precepts (诵戒): These Precepts are recited twice each month, on the last white (full) moon (白月) and last black (new) moon (黑月) days, on the 15th and 29th or 30th (if available) days. (The latter should always be the last day of the month.) This practice is for reminding Preceptors of their commitment to the Bodhisattva path, for reflection upon their transgressions, for repentance, remedial action and resolution to improve. This practice is so important that even those who had committed to these Precepts, but do not do so are not considered as practising Bodhisattvas, thus not ready for advancement towards Buddhahood. The Buddha too, despite already being fully enlightened and completely liberated, personally recites them, setting the perfect example to emphasise their importance.
一切菩萨已学，一切菩萨当学，一切菩萨今学。已略说菩萨波罗提木叉相貌，应当学，敬心奉持。」
All [past] Bodhisattvas [have] already learnt [them], all [future] Bodhisattvas will learn [them, and] all [present] Bodhisattvas [are] now learning them. [As] already briefly spoken [are the] Bodhisattva Prātimokṣas’ features, [which] should [be] learnt, [with the] reverent mind upholding [them].’
Note [63] Learn Well to Uphold Well: As all Bodhisattvas of the three periods (三世), in the past, present and future, have learnt, are learning and will learn to uphold these Precepts, so as to advance towards Buddhahood for the welfare of one and all, all aspiring Bodhisattvas or aspiring Buddhas should learn them, commit to them and master them.
Note [64] Extended Precepts: Although these Ten Heavy Precepts (十重戒) are somewhat similar to the Five Precepts (五戒) and the Ten Good (Wholesome) Karmas (十善业): https://purelanders.com/shishan, they extend beyond them in scope, maximising their spirit and letter to fully avoid evil and do good, and for guiding all beings with and to the Bodhisattva path.
Note [65] Five Precepts (五戒):
(i) Not Killing Lives (不杀生)
(ii) Not Stealing (不偷盗)
(iii) Not Having Sexual Misconduct (不邪淫)
(iv) Not Having False Speech (不妄语)
(v) Not Drinking Alcohol (不饮酒)
Note [66] Ten Good (Wholesome) Karmas (十善业):
(i) Not Killing Lives (不杀生)
(ii) Not Stealing (不偷盗)
(iii) Not Having Sexual Misconduct (不邪淫)
(iv) Not Having False Speech (不妄语)
(v) Not Having Double-Tongued Speech (不两舌)
(vi) Not Having Harsh Speech (不恶口)
(vii) Not Having Frivolous Speech (不绮语)
(viii) Not Having Greedy Desires (不贪欲)
(ix) Not Having Anger (不嗔恚)
(x) Not Having Evil Views (不邪见)
Note [67] Primary Precepts: The Ten Heavy Precepts (十重戒) are primary as they lead the Ten Heavy And Forty-Eight Light Precepts (十重四十八轻戒). Together, they are All Buddhas’ Great Precepts (诸佛大戒) or All Buddhas’ Great Vehicle’s Precepts (一切诸佛大乘戒), which are Bright Light’s Vajra Treasure Precepts (光明金刚宝戒), all Buddhas’ original source (一切佛本源), all Bodhisattvas’ original source (一切菩萨本源), and form Buddha-nature’s seed (佛性种子).
They are thus called Buddha-nature’s Precepts (佛性戒), Buddha Precepts (佛戒), Buddhas’ Right Precepts (佛正戒), All Buddhas’ Dharma Precepts (诸佛法戒), All Buddhas’ Pure Precepts (诸佛净戒), Seven Buddhas’ Dharma Precepts (七佛法戒), Thousand Buddhas’ Great Precepts (千佛大戒) and Buddhas’ Prohibitive Precepts (佛禁戒).
They are also called Bodhisattva Precepts (菩萨戒) and Dharma Precepts (法戒), that ‘the three periods’ all sentient beings with their crowns carry, receive and uphold’ (三世一切众生顶戴受持), as they are All Sentient Beings’ Precepts (一切众生戒), with their ‘original source being their self-nature’s (i.e. Buddha-nature) purity’ (本源自性清净). (See more at https://purelanders.com/2024/08/14/bodhisattvas-ten-heavy-and-forty-eight-light-precepts-twenty-five-other-names on these Precepts’ other names.)
Note [68] Purification of Poisons: Upon mindful study, it will be realised that all Precepts are broken only due to giving in to the Three Poisons (三毒) of greed, anger and delusion (贪嗔痴). As such, when the Precepts are understood for their rationale and observed well, they will curb the expression and growth of these poisons, which will otherwise create evil karmas (恶业) leading to suffering. Commitment to the Precepts also realigns us to our true nature, which is our Buddha-nature, the source of these Precepts. It is a practice for restoring our fundamental purity.
Learn More:
《大佛顶首楞严经·卷第六·四种决定清净明诲》
The Great Buddha Crown’s Śūraṅgama Sūtra’s Sixth Scroll’s Four Kinds Of Clear And Definitive Instructions On Purity
https://purelanders.com/minghuizhang
【第一杀戒】
[First (Heavy) Precept (Against) Killing]
佛言：「若佛子，若自杀、教人杀、方便杀、赞叹杀、见作随喜，乃至咒杀、杀因、杀缘、杀法、杀业，乃至一切有命者，不得故杀。
[The] Buddha said, ‘If, [as] Buddhas’ [Bodhisattva] disciples, if [to] personally kill, instruct others [to] kill, [use] conveniences [to] kill, highly praise [those who] kill, see [killing] done [and] accordingly rejoice, and even [with] incantations kill, [with] killing’s causes, killing’s conditions, killing’s methods [and] killing’s actions, and even [for] all those with [sentient] life, [they] must not [be] intentionally killed.
Note [69]: Never Kill: This Precept is listed first as killing is the greatest harm that can be done to any sentient being. Bodhisattvas should never intentionally, directly or indirectly, kill, condone or support killing of sentient beings (including oneself) in any way.
The only exception is when there is absolutely no other way to save many others’ lives from someone harmful. For example, the Buddha as a compassionate Bodhisattva captain once killed a person as a last resort, who was otherwise going to kill five hundred others, as can be seen at https://thedailyenlightenment.com/2011/07/the-compassionate-captains-skilful-means.
(This was a form of personal sacrifice as he was ready for the negative karmic consequences, while not losing the big picture. The good karmas of saving many good ones however, outweighed the evil karma of killing an evil one. It is with this spirit, that all these Precepts should be observed.)
Note [70]: Causes, Conditions, Methods And Actions (因、缘、法、业): ‘Killing’s causes’ refer to the mind with greed, anger and delusion, ‘killing’s conditions’ refer to the time and place, ‘killing’s methods’ refer to procedures and instruments, and ‘killing’s actions’ refer to ending of sentient lives.)
是菩萨应起常住慈悲心、孝顺心，方便救护一切众生。
These Bodhisattvas should give rise [to and] constantly abide [in the] mind [of] loving-kindness [and] compassion, [and the] mind [of] filial piety, [to use] skilful means [to] save [and] protect all sentient beings.
Note [71]: Essence of Bodhisattvas: Bodhisattvas are who they are because of their great loving-kindness and compassion. If beginner Bodhisattvas are still weak in these states of mind meant to be immeasurably cultivated, they should further practise empathy to nurture them, by remembering that all sentient beings, like themselves, crave to live and fear death.
As taught by the Buddha, since all beings have been reborn as our mothers before, we should be kind to all, which is to practise filial piety to repay their kindness. There should be use of more skilful means to save and protect, instead of conveniences to kill and harm.
而反自恣心快意杀生者，是菩萨波罗夷罪。
Yet, [of] those [who] instead, personally indulge [their] minds [in the] “pleasure” [of] killing [sentient] beings, [this] is [a] Bodhisattva’s parājika transgression.
Note [72]: Parājika Transgression (波罗夷罪): This is a moral defeat due to an extreme evil done, which is likened to having one’s head severed (断头), that cannot be recovered from (unless there is thorough repentance and re-receiving of the Precepts to restore them).
Note [73]: Four Parājikas (四波罗夷): The Four Parājika Transgressions (四波罗夷罪) monastics should not commit are the Four Root Nature’s Transgressions (四根本性罪) of (i) sexual conduct (as monastics have to be celibate), (ii) killing, (iii) stealing, and (iv) lying about being enlightened (which is great false speech [大妄语]).
The committing of any of the above will lead to expulsion from the Saṃgha’s monastic community (僧团) and fall into hell. Even though lay Buddhists do not face the potential of expulsion from the monastic community, they should also be noted, as rebirth into hell is still possible with serious breaking of the Precepts.
However, in this Sūtra’s context, breaking of the Ten Heavy Precepts (十重戒) are all parājika transgressions in terms of the Bodhisattva path. (Lay Buddhists are not expected to have no sexual conduct at all, although it is also possible to practise celibacy before and/or after marriage.)
Practice Summary:
(1) Do not personally kill.
(2) Do not instruct others to kill.
(3) Do not be with conveniences to kill.
(4) Do not praise those who kill.
(5) Do not rejoice for killing.
(6) Do not with incantations kill.
(7) Do not be with killing’s causes, conditions, methods and actions.
(8) Give rise to filial piety, loving-kindness and compassion to use skilful means to save and protect all sentient beings.
【第二盗戒】
[Second (Heavy) Precept (Against) Stealing]
若佛子，自盗、教人盗、方便盗、咒盗、盗因、盗缘、盗法、盗业，乃至鬼神有主，劫贼物，一切财物，一针一草，不得故盗。
If, [as] Buddhas’ [Bodhisattva] disciples, [to] personally steal, instruct others [to] steal, [use] conveniences [to] steal, [with] incantations steal, [with] stealing’s causes, stealing’s conditions, stealing’s methods [and] stealing’s actions, and even [that of] ghosts [and] gods with owners, bandits [and] thieves’ objects, all valuables [and] goods, and even one needle [and] one [blade of] grass, [they] must not [be] intentionally stolen.
Note [74]: Never Steal: This Precept is listed second as stealing is the next greatest harm that can be done to any sentient being, when personal belongings are personally taken without asking (不问自取).
Even that which might belong to unseen beings like ghosts and gods, such as food offerings at seemingly ‘abandoned’ shrines should not be taken.
That which does not seem to belong to anyone in particular because it belongs to everyone generally should not be taken, such as a park bench, which is public property, meant to be for all, not for one’s private use only, by hogging it to no end, or by taking it home.
Even a seemingly ‘naturally free’ item like a blade of grass in the same park should not be taken without permission, as the park on the whole is cared for by those responsible for its overall well-being, its caretakers and users, so that it can be enjoyed by all.
Likewise, even other small items deemed to be of not much value, such as a needle, should not be stolen. (If it is not valuable at all, why would one want to steal it?) Even ill-gotten cash and kind should not be re-stolen, although they should be reported to the law if located, so as to return them to their rightful owners.
而菩萨应生佛性孝顺心、慈悲心，常助一切人生福生乐。
And Bodhisattvas should give rise [to] Buddha-nature’s mind [of] filial piety, [and the] mind [of] loving-kindness [and] compassion, [to] constantly support all persons, [to] give rise [to] blessings [and] give rise [to] joy.
Note [75]: Buddha-Nature (佛性): When Bodhisattvas diligently align to their Buddha-nature, there should be natural expression of filial loving-kindness and compassion, to generously support all, to give rise to joyful blessings.
而反更盗人财物者，是菩萨波罗夷罪。
Yet, [of] those [who] instead, still steal others’ valuables [and] goods, [this] is [a] Bodhisattva’s parājika transgression.
Note [76]: Deprivation: To instead deprive others of their blessings, to bring about sorrow of loss by stealing, this is surely against the Bodhisattva path and goal.
Practice Summary:
(9) Do not personally steal.
(10) Do not instruct others to steal.
(11) Do not with conveniences and incantations steal.
(12) Do not be with stealing’s causes, conditions, methods and actions.
(13) Give rise to filial piety, loving-kindness and compassion to constantly support all sentient beings, to give rise to blessings and joy.
【第三淫戒】
[Third (Heavy) Precept (Against) Sex]
若佛子，自淫、教人淫，乃至一切女人，不得故淫，淫因、淫缘、淫法、淫业，乃至畜生女、诸天鬼神女，及非道行淫。
If, [as] Buddhas’ [Bodhisattva] disciples, [to] personally [have] sex, instruct others [to have] sex, and even [with] all women, [they] must not intentionally [have] sex, [with] sex’s causes, sex’s conditions, sex’s methods [and] sex’s actions, and even [with] animals’ females, all heavenly, ghostly [and] godly females, and [with] wrong ways [of] having sex.
Note [77]: Never Have Sexual Mis/conduct: To offer proper sex education should be differentiated from encouraging others to have sex. For monastics (who are committed to celibacy), there must be no sexual conduct of any kind.
Expressing personal lust and encouraging others to have lust is to perpetuate the cycle of birth and death as without lust, as a primordial form of greed, there will be no rebirth. Even for laypersons, there should at least be regular restraint, such as on Purification Days (斋日), to practise for higher rebirths, rebirth in Pure Land and even liberation.
As commentaries explain, for laypersons, sexual conduct of any kind with non-spouses is considered as sexual misconduct, including pre-marital and extra-marital sex. This prevents promiscuity, heartbreaks and unwanted pregnancies. For laypersons, for this Precept to be observed completely, be it in this or a future life (including in Pure Land), there has to be total abstinence eventually.
Note [78]: Wrong Ways of Having Sex: As commentaries explain, wrong ways of having sex include via alternative places (非处行淫), such as the mouth (口道) and anus (大便道), at holy places like temples and solemn places like cemeteries, in the view of others, in excess, when pregnant, nursing, menstruating, sick, on Buddhas and Bodhisattvas’ anniversaries (佛菩萨纪念日), (such as birth, Enlightenment and Parinirvāṇa days), parents’ birthdays, family members’ days of chanting services after death (荐亡之日), Six Purification Days (六斋日) and Three Purification Months’ (三斋月) days.
The constraints of sex prevent indulgence and keep lust in check, without which, ‘anything goes’, anywhere and at any time with anyone. They also lessen conditions for related diseases to be contracted and spread as promiscuous sex in the heat of passion tends to be unprotected and thus dangerous.
Refraining from sex at holy and solemn places and times is to have reverence for noble beings and respect for the deceased. Refrain from sex on Purification Days and in Purification Months is to practise having periodical breaks from lustful thoughts, words and deeds, so as to spend more time and efforts on Dharma learning and practice.
Note [79]: Purification Days and Months: The Six Purification Days (六斋日) are every lunar month’s 8th, 14th, 15th, 23rd, 29th and 30th days (or 28th day for minor months [小月] without the 30th day). There are also the Three Purification Months (三斋月), which are the 1st, 5th and 9th lunar months.
For the more diligent, the (extended) Ten Purification Days (十斋日) are every lunar month’s 1st, 8th, 14th, 15th, 18th, 23rd, 24th, 28th, 29th and 30th day (or 27th day for minor months without the 30th day).
On these ‘days’, for one day and night (一日一夜), there are practices of eating as veg(etari)ans (吃素): https://thedailyenlightenment.com/veg, also observing the Eight Precepts (八戒): https://purelanders.com/2018/06/29/eight-precepts-ceremony of abstaining from (i) killing lives (不杀生), (ii) stealing (不偷盗), (iii) sexual conduct (不淫), (iv) false speech (不妄语), (v) drinking alcohol (i.e. consuming intoxicants) (不饮酒), (vi) wearing perfumes, flowers and garlands, applying fragrant oils on the body (不着香花鬘，不香油涂身), (vii) sitting and lying on high, broad and big (seats and) beds (不坐卧高广大床), singing, dancing, having entertainment, going to see or hear such (不歌舞倡伎，不往观听), and (viii) untimely eating (不非时食) after noon.
而菩萨应生孝顺心，救度一切众生，净法与人。
And Bodhisattvas should give rise [to the] mind [of] filial piety, [to] save [and] deliver all sentient beings, [with the] pure Dharma given [to] others.
Note [80]: Love, Not Lust: Bodhisattvas should offer the Dharma purely out of concern to benefit others; not out of lust or other motives.
而反更起一切人淫，不择畜生，乃至母女姐妹六亲行淫，无慈悲心者，是菩萨波罗夷罪。
Yet, [of] those [who] instead, still give rise [to] sex [with] all humans, not differentiating [with] animals, and even [with] mothers, daughters, sisters, [and the] six close relatives having sex, [with] these without [the] mind [of] loving-kindness [and] compassion, [this] is [a] Bodhisattva’s parājika transgression.
Note [81]: Promiscuity, Bestiality and Incest: To have sex with many humans is to be lustfully promiscuous, leading to less time and efforts on furthering the spiritual life. To have sex with animals is have bestiality, which is rape of animals, a form of animal abuse. To have sex with close relatives is to have incest.
Note [82]: Six Close Relatives (六亲): They are (i) fathers, (ii) mothers, (iii) older brothers (and sisters), (iv) younger brothers (and sisters), (v) wife (and husband), and (vi) (fe)male children. This is a catch-all term for all close relatives. Sex with them corrupts and complicates otherwise appropriate and harmonious relationships, also possibly leading to offspring with birth defects, thus increasing suffering.
Practice Summary:
(14) Do not personally have sexual mis/conduct.
(15) Do not instruct others to have sexual mis/conduct.
(16) Do not be with sexual mis/conduct’s causes, conditions, methods and actions.
(17) Give rise to filial piety, loving-kindness and compassion to save and deliver all sentient beings by giving the pure Dharma.
【第四妄语戒】
[Fourth (Heavy) Precept (Against) False Speech]
若佛子，自妄语、教人妄语、方便妄语、妄语因、妄语缘、妄语法、妄语业，乃至不见言见，见言不见，身心妄语。
If, [as] Buddhas’ [Bodhisattva] disciples, [they should not] personally [have] false speech, instruct others [to have] false speech, [use] conveniences [to have] false speech, [with] false speech’s causes, false speech’s conditions, false speech’s methods [and] false speech’s actions, and even [with that] not seen said [as] seen, [and that] seen said [as] not seen, [with] body [and] mind [have] false speech.
Note [83] Never Have False Speech: As Bodhisattvas strive to realise truths, they should never be untruthful to themselves and others, which is to be misaligned from truthfulness.
而菩萨常生正语正见，亦生一切众生正语正见。
And Bodhisattvas [should] constantly give rise [to] Right Speech [and] Right Views, also giving rise [to] all sentient beings’ Right Speech [and] Right Views.
Note [84] Truthfulness: Bodhisattvas should also strive to share truths, and encourage others to be truthful to themselves and others, which is to be aligned with truthfulness.
而反更起一切众生邪语、邪见、邪业者，是菩萨波罗夷罪。
Yet, [of] those [who] instead, still give rise [to] wrong speech, wrong views [and] wrong actions, [this] is [a] Bodhisattva’s parājika transgression.
Note [85] Falsehood: Even if not encouraging truthfulness more actively, there should not be active encouraging of falsehood, as Bodhisattvas are supposed to maintain truthfulness. More considerations on this and other related Precepts can be seen at: https://thedailyenlightenment.com/2017/06/are-all-in-monastic-robes-beyond-question.
Practice Summary:
(18) Do not personally have false speech, not with body and mind too.
(19) Do not instruct others to have false speech, not with body and mind too.
(20) Do not with conveniences have false speech, not with body and mind too.
(21) Do not be with false speech’s causes, conditions, methods and actions.
(22) Constantly personally give rise to Right Speech, Right Views and Right Actions.
(23) Constantly give rise to all sentient beings’ Right Speech and Right Views.
【第五酤酒戒】
[Fifth (Heavy) Precept (Against) Buying (And) Selling (Of) Alcohol(ic Beverages)]
若佛子，自酤酒、教人酤酒、酤酒因、酤酒缘、酤酒法、酤酒业，一切酒不得酤，是酒起罪因缘。
If, [as] Buddhas’ [Bodhisattva] disciples, [they should not] personally buy [and] sell alcohol[ic beverages], instruct others [to] buy [and] sell alcohol[ic beverages, with] buying [and] selling alcohol[ic beverages]’ causes, buying [and] selling alcohol[ic beverages]’ conditions, buying [and] selling alcohol[ic beverages]’ methods [and] buying [and] selling alcohol[ic beverages]’ actions, all alcohol[ic beverages] should not [be] bought [or] sold, [as] alcohol[ic beverages are] causes [and] conditions [for] giving rise [to] transgressions.
Note [86] Never Buy and Sell Alcohol: As Bodhisattvas strive to protect clarity of mind, they should never encourage the (potential) intoxication of themselves and others, which is to be misaligned from mindfulness.
而菩萨应生一切众生明达之慧。
And Bodhisattvas should give rise [to] all sentient beings’ clear understanding of wisdom.
Note [87] Clarity of Mind: Bodhisattvas should also strive to increase and perfect clarity of mind for realising truths, and encourage others to do so too, which is to be aligned with mindfulness.
而反更生一切众生颠倒之心者，是菩萨波罗夷罪。
Yet, [of] those [who] instead, still give rise [to] all sentient beings’ minds of invertedness, [this] is [a] Bodhisattva’s parājika transgression.
Note [88] Invertedness: Even if not encouraging clarity of mind more actively, there should not be active encouraging of invertedness (in terms of delusions and confusions), as Bodhisattvas are supposed to maintain uprightness of mind. More considerations on not consuming alcoholic beverages (and foods) can be seen at: https://thedailyenlightenment.com/2016/08/why-avoidance-of-alcohol-is-so-important.
Practice Summary:
(24) Do not personally buy and sell alcoholic beverages.
(25) Do not instruct others to buy and sell alcoholic beverages.
(26) Do not be with buying and selling alcoholic beverages’ causes, conditions, methods and actions.
(27) Give rise to all sentient beings’ clear understanding of wisdom.
(28) Do not give rise to all sentient beings’ inverted minds.
【第六说四众过戒】
[Sixth (Heavy) Precept (Against) Speaking (Of The) Four Assemblies’ Transgressions]
若佛子，口自说出家、在家菩萨、比丘比丘尼罪过、教人说罪过、罪过因、罪过缘、罪过法、罪过业。
If, [as] Buddhas’ [Bodhisattva] disciples, [they should not, with their] mouths personally speak [of] renounced [and] lay Bodhisattvas’, Bhikṣus [and] Bhikṣuṇīs’ transgressions, instruct others [to] speak [of their] transgressions, [with] transgressions’ causes, transgressions’ conditions, transgressions’ methods [and] transgressions’ actions.
Note [89] Renounced and Lay Bodhisattvas (在家菩萨、比丘比丘尼): Renounced Bodhisattvas are Buddhist monks and nuns who have left the household life, who have committed to the Bodhisattva Precepts. Lay Bodhisattvas are Buddhist laymen and laywomen who are in the household life, who have committed to the Bodhisattva Precepts.
Note [90] Bhikṣus and Bhikṣuṇīs: ‘These refer to Buddhist monks and nuns yet to commit to the Bodhisattva Precepts, thus not being ‘renounced Bodhisattvas.’
Note [91] Four Assemblies (四众): These are Bhikṣus and Bhikṣuṇīs, with Upāsakas (优婆塞: laymen) and Upāsikās (优婆夷: laywomen), who have and have yet to commit to the Bodhisattva Precepts.
Note [92] Never Speak Of The Four Assemblies’ Transgressions: These should not be spoken, especially to those who do not understand them, because this can decrease their faith and reverence for Buddhism on the whole by partial and thus unfairly extended association.
While there should not be fussing over persons with transgressions, if questions on the transgressions arise, they should be addressed fairly to prevent confusion, so as to ensure there are Right Views (正见) on the Precepts shared. There should also be recognition that non-Buddhas are not morally perfect, still works in progress, as long as they repent sincerely and strive on diligently.
而菩萨闻外道恶人，及二乘恶人，说佛法中非法非律，常生慈心，教化是恶人辈，令生大乘善信。
And Bodhisattvas, [when] hearing external paths’ evil persons, and [the] Two Vehicles’ evil persons, speak [of those] within [the] Buddha’s teachings, [to] not [be with the] Dharma [and] not [with the] Discipline, [they should] constantly give rise [to the] compassionate mind, [to] teach [and] transform these kinds [of] evil persons, [to] enable [them to] give rise [to the] Great Vehicle’s devoted [good] faith.
Note [93] External Paths’ Evil Persons (外道恶人): External paths are wrong teachings that lead outwards, away from realisation of Buddha-nature within. Evil persons are those who do not accord with the Precepts, whether they have committed to them or not.
Note [94] Two Vehicles’ Evil Persons (二乘恶人): Those aspiring for self-liberation as Arhats (阿罗汉) and Pratyekabuddhas (辟支佛), who have and teach wrong views of the Bodhisattva path to Buddhahood. These, of the Two Vehicles, also form the Small Vehicle (小乘) as their goal is self-liberation, focused on delivering themselves.
Note [95] Compassionate Guidance to the Great Vehicle: When encountering evil persons above, who slander the Buddha’s Great Vehicle’s teachings (that deliver one and all to Buddhahood), as not being aligned to the Dharma (truth) and Discipline (Vinaya: Precepts and rules), there should be compassionate correction and guidance of them, to have Right Views and Right Faith (正信).
而菩萨反更自说佛法中罪过者，是菩萨波罗夷罪。
Yet, [of] Bodhisattvas, [who] instead, still personally speak [of] those [with] transgressions within [the] Buddha’s teachings, [this] is [a] Bodhisattva’s parājika transgression.
Note [96] Speak to Help: If even the Small Vehicle’s Buddhists who speak against the Great Vehicle’s teachings should not be spoken ill of, the Great Vehicle’s Buddhists should all the more not be spoken ill of. To speak of their transgressions to others does no good as the transgressors will still not know how they are wrong, and what is right, while only harming them and the reputation of Buddhism on the whole. More considerations on this and other related Precepts can be seen at: https://thedailyenlightenment.com/2017/06/are-all-in-monastic-robes-beyond-question and https://thedailyenlightenment.com/2022/11/how-to-neither-gossip-nor-slander.
Practice Summary:
(29) Do not personally speak of renounced and lay Bodhisattvas’, Bhikṣus and Bhikṣuṇīs’ transgressions.
(30) Do not instruct others to speak of renounced and lay Bodhisattvas’, Bhikṣus and Bhikṣuṇīs’ transgressions.
(31) Do not be with speaking of their transgressions’ causes, conditions, methods and actions.
(32) Constantly give rise to loving-kindness, to teach and transform, to give rise to devoted good faith in the Great Vehicle.
【第七自赞毁他戒】
[Seventh (Heavy) Precept (Against) Self-Praising (And) Slandering (Of) Others]
若佛子，自赞毁他、亦教人自赞毁他、毁他因、毁他缘、毁他法、毁他业。
If, [as] Buddhas’ [Bodhisattva] disciples, [they should not] self-praise [and] slander others, also instruct others [to] self-praise [and] slander others, [with] slander [of] others’ causes, slander [of] others’ conditions, slander [of] others’ methods [and] slander [of] others’ actions.
Note [97] Never Be Arrogant Or Slander: As Bodhisattvas should be personally humble, to better learn and practise the Dharma, and protect others, even if they do not learn and practise the Dharma well or at all, they should never self-praise to express arrogance or slander others to disparage them. (To slander is to harm others with false speech. See Fourth Heavy Precept Against False Speech too.)
而菩萨应代一切众生受加毁辱，恶事向自己，好事与他人。
And Bodhisattvas should represent all sentient beings, [to] receive inflicted slander [and] insults, [with] evil deeds directed [towards] themselves, [and] good deeds’ [credits] given [to] other persons.
Note [98] Substitution and Dedication: Karmically, although it is not possible to substitute others to experience their suffering, Bodhisattvas should have this compassionate attitude, to be willing to do this. However, for meritorious virtues (功德) created, one of seven parts can be dedicated to others.
若自扬己德，隐他人好事，令他人受毁者，是菩萨波罗夷罪。
If [as] those [who] personally propagate [their] own virtues, conceal other persons’ good deeds, [and] enable other persons [to] receive slander, [this] is [a] Bodhisattva’s parājika transgression.
Note [99] Humility and Goodness: Bodhisattvas should instead conceal their own virtues, so as to practise humility, propagate other persons’ good deeds and enable other persons to receive praise, so as to promote goodness. More considerations on this and other related Precepts can be seen at: https://thedailyenlightenment.com/2017/06/are-all-in-monastic-robes-beyond-question and https://thedailyenlightenment.com/2022/11/how-to-neither-gossip-nor-slander.
Practice Summary:
(33) Do not self-praise and slander others.
(34) Do not instruct others to self-praise and slander others.
(35) Do not be with self-praise and slander of others’ causes, conditions, methods and actions.
(36) Represent all sentient beings to receive slander, insults and evil deeds.
(37) Do credit good deeds to others.
(38) Do not propagate personal virtues and conceal others’ good deeds.
【第八悭惜加毁戒】
[Eighth (Heavy) Precept (Against With) Miserliness (And) Grudges Inflicting Slander]
若佛子，自悭、教人悭、悭因、悭缘、悭法、悭业，
If, [as] Buddhas’ [Bodhisattva] disciples, [they should not] personally [be] miserly, instruct others [to be] miserly, [with] miserliness’ causes, miserliness’ conditions, miserliness’ methods [and] miserliness’ actions.
Note [100] Never Be Miserly: As Bodhisattvas should be generous spiritually with giving of the Dharma and fearlessness (with comforting and consoling), and materially (with cash and kind to the needy), they should never be stingy.
而菩萨见一切贫穷人来乞者，随前人所须，一切给与。
And [when] Bodhisattvas see all poor persons coming [to] beg, according [to] those needs [of these] persons before [them], all [should be] given.
Note [101] Stretching of Generosity: All that can be afforded to be given should be given to those in need appropriately. This is the practice of stretching generosity.
而菩萨以恶心瞋心，乃至不施一钱一针一草；有求法者，不为说一句、一偈、一微尘许法，而反更骂辱者，是菩萨波罗夷罪。
Yet, Bodhisattvas, with evil minds [and] angry minds, and even not giving one coin, one needle, [or] one [blade of] grass, [and to] those with seeking [of the] Dharma, not for [them] speaking one line, one verse, [or as] little [as] one fine dust [mote of the] Dharma, yet, [of] those [who] instead, still scold [and] insult [them, this] is [a] Bodhisattva’s parājika transgression.
Note [102] Perfection of Generosity: Even if Bodhisattvas cannot give much due to current spiritual and material constraints, they should work towards being more giving, till they are completely giving, so as to perfect Generosity eventually.
Practice Summary:
(39) Do not personally be miserly.
(40) Do not instruct others to be miserly.
(41) Do not be with miserliness’ causes, conditions, methods and actions.
(42) Give all needed to all the needy.
(43) Give the Dharma, without hatred, anger, scolding and insulting.
【第九瞋心不受悔戒】
[Ninth (Heavy) Precept (Against With) Angry Minds Not Accepting Repentance]
若佛子，自瞋、教人瞋、瞋因、瞋缘、瞋法、瞋业。
If, [as] Buddhas’ [Bodhisattva] disciples, [they should not] personally [be] angry, instruct others [to be] angry, [with] anger’s causes, anger’s conditions, anger’s methods [and] anger’s actions.
Note [103] Never Be Angry: As Bodhisattvas should be calm, patient, kind and compassionate, they should never be angry towards all other sentient beings, whom they are trying to guide to Buddhahood. Anger (or hatred) is the most swiftly destructive of the three poisons too. As the saying goes, ‘With one thought of the mind of anger arising, like a fire, it is able to burn away a forest of meritorious virtues’ (一念嗔心起，火烧功德林).
而菩萨应生一切众生善根无诤之事，常生慈悲心、孝顺心。
And Bodhisattvas should give rise [to, for] all sentient beings, practices of good roots without contention, [and] constantly give rise [to the] mind [of] loving-kindness [and] compassion, [and the] mind [of] filial piety.
Note [104] Good Roots (善根): Bodhisattvas should nurture the good roots of themselves and others harmoniously for the welfare of one and all. This is while anger can burn away a forest of meritorious virtues, including their trees’ (good) roots.
而反更于一切众生中，乃至于非众生中，以恶口骂辱，加以手打，及以刀杖，意犹不息。前人求悔，善言忏谢，犹瞋不解者，是菩萨波罗夷罪。
Yet, [to] instead, still, within all sentient beings, and even within non-sentient beings, [be] with harsh speech scolding [and] insulting, additionally [with] hands beating, and with knives [and] staves, [with this] mind still not stopping, [and when] persons before [them] seek repentance, [with] good words remorsefully apologise, [of] those still [with] anger not dissipated, [this] is [a] Bodhisattva’s parājika transgression.
Note [105] Non-Violence and Forgiveness: Bodhisattvas should not give rise to anger, what more hateful words, and even violent actions, with or without weapons. They should not be unforgiving, even to those who have yet to apologise due to their strong delusion and arrogance. More considerations on this and other related Precepts can be seen at: https://thedailyenlightenment.com/2017/06/are-all-in-monastic-robes-beyond-question and https://thedailyenlightenment.com/2015/02/does-being-angry-break-any-buddhist-precept.
Practice Summary:
(44) Do not personally be angry.
(45) Do not instruct others to be angry.
(46) Do not be with anger’s causes, conditions, methods and actions.
(47) Give rise to practices of good roots without contention for all sentient beings.
(48) Constantly give rise to filial piety, loving-kindness and compassion.
(49) Do not scold, insult and beat sentient and non-sentient beings.
(50) Do not, when others apologise, still be angry.
【第十谤三宝戒】
[Tenth (Heavy) Precept (Against) Slandering (Of The) Triple Gem]
若佛子，自谤三宝、教人谤三宝、谤因、谤缘、谤法、谤业。
If, [as] Buddhas’ [Bodhisattva] disciples, [they should not] personally slander [the] Triple Gem, instruct others [to] slander [the] Triple Gem, [with] slander’s causes, slander’s conditions, slander’s methods [and] slander’s actions.
Note [106] Never Slander The Triple Gem: As beginner Bodhisattvas are supposed to have ever deepening refuge in the Triple Gem till they become one with it, to slander the Triple Gem is as if to lose their Threefold Refuge (三皈依), to turn back on the Bodhisattva path to become like those of external paths.
而菩萨见外道，及以恶人，一言谤佛音声，如三百矛刺心，况口自谤？
And Bodhisattvas, [when] seeing [those of] external paths, and with evil persons, [with the] sound [of] one word slandering [the] Buddha, [this is] like three hundred spears piercing [their] hearts, how much more [if with their] mouths personally slandering?
Note [107] Protection of the Triple Gem: Bodhisattvas should instinctively protect the Triple Gem, as it is their most precious refuge, instead of slandering it mindlessly, which would make them equivalent to external paths’ evil persons.
不生信心、孝顺心，而反更助恶人、邪见人谤者，是菩萨波罗夷罪。
Not giving rise [to the] mind [of] faith, [and the] mind [of] filial piety, yet, [of] those [who] instead, still support evil persons, [with] evil views slandering, [this] is [a] Bodhisattva’s parājika transgression.
Note [108] Defence of the Triple Gem: Bodhisattvas should be faithful to the Triple Gem. If not yet so adequately, they should learn and practise the Dharma all the more sincerely and diligently. With deeper faith and understanding of the Dharma, there will naturally be defence of the Triple Gem against those who slander it.
If even Bodhisattvas do not speak up for the Triple Gem, its stable institution in our world will be lost, perhaps including to themselves. More considerations on this and other related Precepts can be seen at: https://thedailyenlightenment.com/2017/06/are-all-in-monastic-robes-beyond-question.
Practice Summary:
(51) Do not personally slander the Triple Gem.
(52) Do not instruct others to slander the Triple Gem.
(53) Do not be with slander’s causes, conditions, methods and actions.
(54) Give rise to filial piety and faith in the Triple Gem.
(55) Do not support those slandering the Triple Gem with evil views.
善学诸仁者，是菩萨十波罗提木叉，应当学。于中不应一一犯如微尘许，何况具足犯十戒？
Well learned [and] all benevolent ones, [these] are Bodhisattvas’ Ten Prātimokṣas, [that you] should learn. Of [them] within, [you] should not [be with] each [and every] one violated, [even if by] as little [as one] fine dust [mote], much less [to] completely violate [all] Ten Precepts.
若有犯者，不得现身发菩提心，亦失国王位、转轮王位、亦失比丘、比丘尼位、亦失十发趣、十长养、十金刚、十地。
If [there] are those violating [them, they will] not attain, [in this] present [life’s] body, [the] giving rise [of the] Bodhi Mind, also losing countries’ Kings’ positions, Wheel-Turning Kings’ positions, also losing Bhikṣus [and] Bhikṣuṇīs’ positions, also losing [the] Ten Setting-Outs, Ten Nurturances, Ten Vajras, [and] Ten Grounds.
Note [109] Wheel-Turning Kings (转轮王): Respectively, an Iron, Copper, Silver and Gold (铁、铜、银、金) Wheel-Turning King rules one continent (in the South), two continents (in the East and South), three continents (in the East, West and South) and four continents (in the East, South, West and North) of a world system, with teachings of the Dharma. (Buddhas are instead universal Dharma Kings [法王], who turn the Dharma wheel for all who can receive it.)
佛性常住妙果，一切皆失。堕三恶道中，二劫三劫，不闻父母三宝名字，以是不应一一犯。汝等一切菩萨，今学、当学、已学，如是十戒，应当学，敬心奉持。八万威仪品当广明。」
Buddha-nature’s constantly abiding wonderful fruit, [will] all [be] lost. Falling within [the] three evil paths, [for] two kalpas, three kalpas, not hearing [the] names [of their] fathers, mothers [and the] Triple Gem. With this, [you] should not [be with] each [and every] one violated. You [and] others, all Bodhisattvas, [those] now learning, will be learning [and who have] already learnt, thus are [the] Ten Precepts, [which] should be learnt, [with the] reverent mind upholding [them]. [The] Chapter [On] Eighty Thousand [Forms Of] Majestic Conduct will extensively explain.’
Note [110] Three Evil Paths (三恶道): The three lower realms of hell-beings (地狱众生), hungry ghosts (饿鬼) and animals (畜生). More considerations on this can be seen at: https://thedailyenlightenment.com/2020/09/to-what-extent-should-the-dharma-be-protected.
The above continues at https://purelanders.com/2024/07/04/brahma-net-sutras-bodhisattva-precepts-text-forty-eight-light-precepts.
完整经典
Complete Sūtra:
《梵网经菩萨戒本》
Brahma Net Sūtra’s Bodhisattva Precepts’ Text
https://purelanders.com/pusa
