Sutras

[7] Brahma Net Sūtra’s Bodhisattva Precepts’ Text: Forty-Eight Light Precepts (Part 5) 梵网经菩萨戒本: 四十八轻戒 (五)

[The] Buddha said, ‘Buddhas’ [Bodhisattva] disciples, when with others receiving [these] Precepts, [they] must not choose [them]. All countries’ Kings [and] Crown Princes, great ministers [and a] hundred officials, Bhikṣus [and] Bhikṣuṇīs, faithful males [and] faithful females, libertine males [and] libertine females, Eighteen Brahma Heavens’ [beings], Six Desire Heavens’ children, [those] without roots [and with] two roots, [the] impotent [and] slave servants, all ghosts [and] gods, all [can] attain [these] Precepts. [They] should teach [them to be with their] bodies, those worn kaṣāyas, [to] all [be] made [with] spoilt colours, [that] with [the] path correspond, all dyed, made [to be with] blue, yellow, red, black [or] purple colours, all dyed robes, and even [with] bedding, all with spoilt colours. [Their] bodies, [with] those worn clothes, [must] all [be with these] dyed colours. If within all countries’ lands, [with the] countries’ people, those worn clothes, Bhikṣus’ [robes] should all, with their secular clothes, have difference. If when desiring [to] receive [these] Precepts, Teachers should ask, saying, “[Have] you, [with this] present [life’s] body, not done [the] Seven Heinous Transgressions, [or] not?” Bodhisattva Dharma Teachers, must not with persons [who have done the] Seven Heinous [Transgressions, in this] present [life’s] body, receive [these] Precepts. Those Seven Heinous [Transgressions, [are to cause a] Buddha’s body [to] bleed, kill [a] father, kill [a] mother, kill [a] Venerable, kill [an] Ācārya, break up [the] Karma [and] Dharma wheel-turning Saṃgha [and to] kill [a] noble person. If complete [with these] Seven Heinous [Transgressions], then [in this] present [life’s] body not attaining [these] Precepts, [with] all other persons, all [can] attain receiving [of these] Precepts. [The] ways [of those who have] departed [from the] household [life, are with] not towards countries’ Kings prostrating, not towards fathers [and] mothers prostrating, [with the] six close [relatives] not revering, [to] ghosts [and] gods not prostrating. Those only [with] understanding [of] Teachers’ words, having [from a] hundred lǐs [and a] thousand lǐs come [to] seek [the] Dharma, yet [if] Bodhisattva Dharma Teachers, with evil minds [and] angry minds, then [do] not immediately with [them] confer All Sentient Beings’ Precepts, [they] commit [a] light defiled transgression.

Note [177] No Unfair Rejection: There must not be unfair rejection of those who wish to receive these Precepts, even if they have come from afar. All who understand and wish to commit to them can qualify, unless they have done the Seven Heinous Transgressions.

Note [178] Spoilt Colours: There should be teaching of monastics to wear robes and use bedding with spoilt colours that correspond with the path. These robes must differ from secular clothes.

Note [179] No Prostrations: Monastics must not prostrate to Kings, parents, other relatives, ghosts and gods.

(187) Do not, as Bodhisattva Preceptor Teachers, choose who are able to receive these Precepts (if they are qualified).
(188) They should teach monastics to wear robes and use bedding with a ‘spoilt’ dyed colour that corresponds with the path, different from secular clothing.
(189) They should ask those who desire to receive these Precepts if they have done the Seven Heinous Transgressions in this life, (as those who did cannot receive them).
(190) Monastics should not to kings, fathers, mothers, six close relatives, ghosts and gods prostrate.
(191) Those who understand Bodhisattva Preceptor Teachers, who arrive from afar to seek the Dharma and Precepts, should not be, with hatred and anger, not conferred with these Precepts.

Learn more:

Can Buddhist Monastics Change To Lay Clothes?
https://thedailyenlightenment.com/2015/11/can-buddhist-monastics-change-to-lay-clothes
破十重戒者能受菩萨戒吗?
Can Those Have Who Broken The Ten Heavy Precepts Receive The Bodhisattva Precepts?
https://purelanders.com/2024/08/14/can-those-who-broke-ten-heavy-precepts-receive-the-bodhisattva-precepts

If [as] Buddhas’ [Bodhisattva] disciples, when teaching [and] transforming others [to] give rise [to the] faithful mind, those Bodhisattvas with other persons being Instructing Teachers, seeing persons desiring [to] receive [these] Precepts, should teach [them to] invite two teachers, [a] Venerable [and an] Ācārya [as] two teachers. [They] should ask, saying, “[Do] you have [the] Seven Obstructing Transgressions [or] not?” If [there are] those [in this] present [body’s] life, having [the] Seven Obstructing [Transgressions, these] teachers should not [be] with [them for] receiving [these] Precepts. If [they are] those without [the] Seven Obstructing [Transgressions, they] must [be] with [them for] receiving [these] Precepts. If [there are] those [who] have violated [the] Ten Precepts, [they] should teach [them to have] repentance. Before [a] Buddha [or] Bodhisattva’s image, [in] day [and] night’s six periods, recite [these] Ten Heavy [And] Forty Light Precepts. Assiduously approaching [for] prostrating [to the] three periods’ thousand Buddhas, [they] must attain sight [of] good forms. If [for] one seven days, two, three, seven seven days, and even one year, [there] must [be] sight [of] good forms. Those good forms, [are with the] Buddha coming [to] rub [the] crown, seeing [of] light, seeing [a] flower, all kinds [of] different forms, then attaining elimination [of] transgressions. If without good forms, although [with] repentance, [it is] without benefits. These persons, [in this] present [body’s] life, also may not attain [these] Precepts, yet attaining increase [of] benefits [for] receiving [these] Precepts [in the future]. If [there are] those [who have] violated [the] Forty-Eight Light Precepts, facing towards [another for] repentance, [their] transgressions [will] then attain elimination, not [being the] same [as those with the] Seven Obstructing [Transgressions]. And Instructing Teachers, within these Dharma [teachings, should be with] each [and every] one well understood. If not understanding [the] Great Vehicle’s Sūtras [and] Discipline, if [this is] light or heavy, [the] forms of right [and] wrong, not understanding [the] Supreme Truth, Constant Practice’s Seed Nature, Nurtured Nature, Nature’s Seed Nature, Indestructible Nature, Path’s Seed Nature, Right Dharma Nature, within them, [those] greater [or] less, [with] contemplations’ practices exiting [and] entering, Ten Meditation Limbs [and] all practice methods, each [and every] one not attaining [the] meanings within these Dharma [teachings], yet Bodhisattvas, for gains [and] fame thus, [with] evil seeking [and] many requests, [with] greed [to] gain disciples, then pretending [to] appear [to] understand all Sūtras [and the] Discipline, for offerings thus, [this] is [to] cheat themselves, also [to] cheat other persons. [To] intentionally for others confer [these] Precepts, commits [a] light defiled transgression.

Note [180] Teaching And Conferring These Precepts: There should be inviting of a Venerable and an Ācārya for teaching and conferring these Precepts. Those who have violated the Ten Heavy Precepts after should be taught to have repentance and prostration to all Buddhas, with recitation of these Precepts, until there are good forms, such as a Buddha rubbing the crown, seeing of light, or a flower, (before receiving these Precepts). Those who have violated the Forty-Eight Precepts should face another Preceptor for repentance.

Note [181] Teachers Must Understand Well: Those who teach the Great Vehicle’s Sūtras and Discipline should understand them, the Supreme Truth, related natures and practices well. They must not, for gains, fame and disciples, deceive as those with understanding.

(192) When teaching and transforming others to give rise to faith, a Bodhisattva should be with another person as an Instructing Teacher.
(193) Seeing those desiring to receive these Precepts, there should be teaching to invite a Venerable and Ācārya, who ask if they have done the Seven Heinous Transgressions, (as those who have should not receive these Precepts).
(194) If having violated the Ten Heavy Precepts (after receiving them), there should be teaching to repent before a Buddha or Bodhisattva image, constantly reciting the Ten Heavy And Forty-Eight Light Precepts, prostrating to the three periods’ thousand Buddhas for seven days, week after week, up to one year, till good signs are seen, such as the Buddha coming to rub the crown, seeing the Buddha’s light and flower, all kinds of different forms, then attaining elimination of transgressions. (If not, there is increasing of benefits for receiving these Precepts in the future.)
(195) If having violated the Forty-Eight Light Precepts, facing towards a Preceptor and repenting, the transgressions will attain elimination.
(196) Instructing Teachers must understand each and every part of these Precepts well.
(197) Do not, without understanding of the Great Vehicle’s Sūtras and Discipline, these Light and Heavy Precepts, the forms of right and wrong, the Supreme Truth, Constant Practice’s Seed Nature, Nurtured Nature, Nature’s Seed Nature, Indestructible Nature, Path’s Seed Nature, Right Dharma Nature, within them, those greater or less, with contemplations’ practices exiting and entering, Ten Meditation Limbs and all practice methods, for gains and fame, greedily wanting to gain disciples and offerings, pretend to appear to understand all Sūtras and the Discipline, to cheat oneself and others, such as by conferring these Precepts.

Constant Practice’s Seed Nature and Nurtured Nature are from study and practice of Emptiness’ Contemplation (空观), that gradually increases, which are the Ten Setting-Outs’ Minds (十发趣心) (or Ten Abodes: 十住).

Nature’s Seed Nature and Indestructible Nature are from differentiation of false nature (假性), for establishment of relative truths (俗谛), which are the Ten Nurturances’ Minds (十长养心) (or Ten Practices: 十行).

Path’s Seed Nature is from being able to connect to the Middle Path (中道), which are the Ten Vajras’ Minds (十金刚心) (or Ten Dedications: 十回向).

The Ten Abodes, Ten Practices and Ten Dedications are the Three Virtuous Positions (三贤位).

Right Dharma Nature is from realisation to enter Noble Positions (圣位), which are the Ten Grounds (十地) [or Ten Noble Ones (十圣)], Equal Awakening (等觉) and Wonderful Awakening’s (妙觉) Position of Buddhahood.

The First Ground (初地) to the Tenth Ground (十地) and Equal Awakening are the Cause Positions (因位), while Wonderful Awakening is the Effect (or Fruit) Position (果位).

‘With contemplations’ practices exiting and entering’ is from Setting-Outs (发趣), then from the false entering the empty (从假入空), from Nuturances (长养), then exiting the empty to enter the false (出空入假), and from Vajras (金刚), then turning back from the two extremes towards the Middle Path (回二边向中道). These are with the empty, false and middle’s Three Contemplations (空假中三观) merged and interconnected.

Ten Meditation Limbs (十禅支):

are the Eight Liberations (八解脱), with (ix) and (x):

(i)
 Liberation from Internally With Form’s Thought and Externally With Contemplation Of Form (内有色想外观色解脱)
(ii) Liberation from Internally Without Form’s Thought and Externally With Contemplation Of Form (内无色想外观色解脱)
(iii) Pure Liberation Body With Realisation’s Complete Abode (净解脱身作证具足住)
(iv) Liberation from Space’s Boundless Abode (空无边处解脱)
(v) Liberation from Consciousness’ Boundless Abode (识无边处解脱)
(vi) Liberation from Without That Existing’s Boundless Abode (无所有处解脱)
(vii) Liberation from Without Perception And Without Non-Perception’s Abode (非想非非想解脱)

(iv) to (vii) are the Four Space Abodes (四空处)

(viii) Liberation from Concentration From Cessation Of Feelings And Perception, and Emptiness’ Body With Realisation Complete (灭受想定,空身作证具足住解脱)

(ix) Eight Superior Abodes (八胜处)
(x) Ten Pervading Of All Abodes (十遍一切处)

Learn more:

破十重戒者能受菩萨戒吗?
Can Those Have Who Broken The Ten Heavy Precepts Receive The Bodhisattva Precepts?
https://purelanders.com/2024/08/14/can-those-who-broke-ten-heavy-precepts-receive-the-bodhisattva-precepts

Note [182] Not Speaking These Precepts: There must not be, for gains, speaking of these Precepts for those yet to receive them, external paths’ evil persons, and those with evil views. Only Kings (who can benefit many with upholding of them) are exceptions.

(198) Do not, before those yet to receive them, or external paths’ evil persons, speak these Precepts.
(199) Do not, before persons with evil views, speak these Precepts.
(200) Do not, before all, except Kings, speak these Precepts.

Note [183] No Offerings: Monastic Preceptors who violate these Precepts must not receive offerings, walk on Kings’ lands and drink their waters.

(201) Monastics who have received these Buddhas’ Right Precepts, who intentionally break and violate them, must not receive alms givers’ offerings, walk on Kings’ lands and drink their waters.

Note [183] Constant Learning And Practice: There should be constant receiving, upholding, studying and reciting of the Great Vehicle’s Sūtras and Discipline.

Note [184] Reproduction And Veneration: There should be self-sacrifices made to reproduce these Precepts, with precious offerings adorning and containing them.

(202) Wholeheartedly receive, uphold, study and recite the Great Vehicle’s Sūtras and Discipline.
(203) Peel skin as paper, prick blood as ink, with marrow as water, split bone as pen, to write the Buddhas’ Precepts.
(204) Use tree bark, rice paper, plain cloth or bamboo slats for writing.
(205) Constantly with the seven treasures, priceless incense and flowers, and all various treasures as fragrance bags, to contain Sūtras and Discipline’s scrolls.

Note [185] Calling And Encouraging: With great compassion, when seeing all sentient beings, there should be calling to them, to receive the Threefold Refuge and Ten Precepts. There should be encouraging of animals and all other beings to give rise to the Bodhi Mind too.

(When possible, there should be stating of the above or the equivalent to animals [and other sentient beings such as ghosts and humans]. E.g. ‘Being an animal [or a ghost] is with much suffering. So, you should be mindful of Āmítuófó’s name [阿弥陀佛] sincerely, till you see him, and follow him to his Pure Land [净土], where there is only bliss. Āmítuófó, Āmítuófó, Āmítuófó…’ This is offering of guidance [开示] with some support-chanting [助念], which plants the seed for giving rise to Bodhi Mind naturally in Pure Land, since it is more difficult to explain Bodhi Mind to animals here.)

(206) Seeing all sentient beings, call aloud, ‘You and other sentient beings, should all receive the Threefold Refuge and Ten Precepts.’
(207) Seeing cows, horses, pigs, sheep and all animals, in the mind think and verbally say, ‘You are sentient beings, who should give rise to the Bodhi Mind.’
(208) In all places, mountains, forests, rivers and the wilderness, enable all sentient beings to give rise to the Bodhi Mind.

Learn more:

Why Buddhists Avoid Meat-Eating And Practise Animal Liberation
https://thedailyenlightenment.com/2016/06/why-do-buddhists-avoid-meat-eating-practise-animal-liberation

Note [186] High Seats And Offerings: There should be constant teaching and transforming with great compassion. When Monastic Preceptors enter homes and assemblies to speak the Dharma, they must be on high seats with offerings made before them.

(209) Constantly practise teaching and transforming with giving rise of great compassion.
(210) Monastics must not stand for laypersons to speak the Dharma, and should sit on high seats before them, with incense and flowers offered.

If [as] Buddhas’ [Bodhisattva] disciples, all those with [the] faithful mind receiving [these] Buddha Precepts, if [as] countries’ Kings, Crown Princes, [a] hundred officials, [and the] four divisions [of] disciples, personally relying [on the] highly respected, destroying [the] Buddha’s Dharma, Precepts [and] Discipline, clearly making restrictive laws, [to] restrict my four divisions [of] disciples, not listening [to those who have] left [the] household [life], likewise again not listening [to] build [and] erect images [and] Buddha stupas, [with] Sūtras [and the] Discipline, establishing governing offices [to] restrict [the] assemblies, enabling [and] arranging [the] registering [and] recording [of] monastics, [with] Bodhisattva Bhikṣus [on the] ground standing, [and the] white-robed [on] high seats, widely practising [that] not [of the] Dharma, like soldiers [and] slaves serving [their] masters. And Bodhisattvas [who should] rightly receive all persons’ offerings, yet instead for officials run [errands, this is] not [of the] Dharma [and] not [of the] Discipline. If [as] countries’ Kings [and a] hundred officials, those [with] good minds receiving [these] Buddha Precepts, [do] not do these transgressions of destroying [the] Triple Gem. If [there are] those intentionally doing destroying [of the] Dharma, [they] commit [a] light defiled transgression.

Note [187] No Destroying, Restricting, Non-Following And Non-Practice: There must not be destroying and restricting of the Buddha’s Dharma, Precepts, Discipline and disciples with laws. There must not be non-following and non-practice of Dharma instructions, with no respect for Monastic Preceptors. There must not be running of errands for officials, and destroying of the Triple Gem.

(211) Do not rely on the highly respected to destroy the Buddha’s Dharma, Precepts and Discipline.
(212) Do not make laws that restrict the Buddha’s monastic and lay disciples, and not listen to monastic instructions to erect images and Buddha stupas, with the Sūtras and the Discipline.
(213)
 Monastic Bodhisattvas should not on the ground stand while laypersons have high seats, to extensively practise that not of the Dharma, like soldiers and slaves serving masters.
(214) Preceptors who rightly receive all persons’ offerings should not run errands for officials.
(215) Kings and officials who have received these Precepts should not do transgressions that destroy the Triple Gem.

Note [188] Never Sabotage The Buddha’s Teachings And Disciples: There should not be, for fame and gains, speaking of these Precepts to Kings and officials, to create trouble for Monastic Preceptors. There should not be unfair imprisoning, punishing, commanding and enslaving of them. There should not be parasitical sabotage of the Buddha’s teachings and disciples.

Note [189] Only Child And Parents: These Precepts should be protected mindfully, like one’s only child, and served like one’s parents. There must not be breaking of these Precepts, and teaching of others to do so.

(216) Monastics should be with good (Bodhi) Minds when leaving the household life.
(217) Monastics must not, for fame and gains, to Kings and officials speak these Precepts.
(218) Do not disorderly, with Monastic Bodhisattva disciples, do fettering matters.
(219) Protect these Precepts, like being mindful of an only child. Like serving your father and mother, they must not be destroyed and broken.
(220) Do not personally break these Precepts or teach others how to destroy the Dharma, without any filial piety.

Learn more:

Do Not Become Worms On The Lions’ Body
莫作狮子身上虫
https://thedailyenlightenment.com/2023/09/do-not-become-worms-on-the-lions-body
How Is The Monastic Community Destroyed In This Dharma-Ending Age?
僧团如何在末法时期被破害?
https://thedailyenlightenment.com/2019/08/how-is-the-monastic-community-destroyed-in-the-dharma-ending-age
How To Advise Fault-Finding Buddhist Students?
https://thedailyenlightenment.com/2024/03/how-to-advise-fault-finding-buddhist-students
Do You Protect Or Endanger The Great Lion?
https://thedailyenlightenment.com/2013/10/do-you-protect-or-endanger-the-lion

尔时,释迦牟尼佛,说上莲华台藏世界,卢舍那佛所说心地法门品中,十无尽戒法品竟。千百亿释迦亦如是说。

At that time, Śākyamuni Buddha, [having] spoken [the] above [in the] Lotus Flower Dais Treasury World, Rocana Buddha’s that spoken Chapter [On The] Mind Ground’s Dharma Door within, [its] Chapter [On] Ten Inexhaustible Precepts’ Dharma [is] complete. [The] hundred thousand koṭis [of] Śākya[muni Buddha’s manifestations have] likewise thus spoken.

从摩醯首罗天王宫,至此道树下,十住处说法品,为一切菩萨,不可说大众,受持、读诵、解说,其义亦如是。

From Mahêśvara Heaven’s King’s Palace, until this path tree below, [in the] ten dwelling places [having] spoken [this] Dharma Chapter, for all Bodhisattvas, [their] unspeakably great assemblies, [to] receive [and] uphold, study [and] recite [this], explaining [on] its meanings, likewise thus.

千百亿世界、莲华藏世界、微尘世界。一切佛心藏、地藏、戒藏、无量行愿藏、因果佛性常住藏,如是一切佛,说无量一切法藏竟。

[In the] hundred thousand koṭis [of] worlds, Lotus Flower Treasury World, fine dust [motes’] worlds, [on] all Buddhas’ Minds’ Treasury, Grounds’ Treasury, Precepts’ Treasury, Immeasurable Practices [And] Vows’ Treasury, Causes, Effects And Buddha-Nature’s Constantly Abiding Treasury, such all Buddhas, [have] spoken [on these] immeasurable all Dharma Treasuries completely.

Note [190] Minds’ Treasury (心藏): The Thirty Minds (三十心):

(i) Ten Setting-Outs’ (十发趣) Ten Abodes (十住),
(ii) Ten Nurturances’ (十长养) Ten Practices (十行)
(iii) Ten Vajras’ (十金刚) Ten Dedications (十回向)

The above encompass all of the Dharma’s causes and effects (诸法之因果).

Note [191] Grounds’ Treasury (地藏):
Ten Grounds (十地).

Note [192] Precepts’ Treasury (戒藏):
These Bodhisattva Precepts, as all Precepts’ original source.

Note [193] Immeasurable Practices And Vows’ Treasury (无量行愿藏):
As summarised by the Ten Great Practices and Vows (十大行愿) of Universal Virtue Bodhisattva (普贤菩萨): https://purelanders.com/xingyuan.

Note [194] Causes, Effects And Buddha-Nature’s Constantly Abiding Treasury (因果佛性常住藏): Buddha-Nature is originally without causes and effects, thus transcending them. However, causes and effects are not apart from Buddha-nature (因果不离佛性) too, thus constantly abiding together.

千百亿世界中,一切众生受持,欢喜奉行。

Within [a] hundred thousand koṭis [of] worlds, all sentient beings received [to] uphold [them], rejoiced [and] practised [accordingly].

若广开心地相相,如佛华光王七行品中说。

If [for] extensive teachings [on the] mind ground’s all forms, [they are] like [those] within [the] Chapter [On] Buddha’s Flower Light King’s Seven Practices spoken.

明人忍慧强,能持如是法,
未成佛道间,安获五种利。

[Of] understanding persons [with] forbearance [and] wisdom strong, [who are] able [to] uphold such Dharma, [those] yet [to] accomplish [the] Buddha path, [when] in between, [will] peacefully obtain five kinds [of] benefits.

一者十方佛,悯念常守护。
二者命终时,正见心欢喜。

[1] First, [the] ten directions’ Buddhas, [will be] sympathetically mindful [of them], constantly guarding [and] protecting [them]. [2] Second, when [at] life’s end, [they will be with] Right Views [and have] minds [with] joy.

三者生生处,为诸菩萨友。
四者功德聚,戒度悉成就。

[3] Third, [at] places [born] life after life, [they will have] many Bodhisattvas [as] friends. [4] Fourth, [they will have] meritorious virtues gathered, [and] Precepts’ Perfection all accomplished.

五者今后世,性戒福慧满。
此是诸佛子,智者善思量。

[5] Fifth, [in their] present [and] future lives, [they will have their] Nature’s Precepts’ blessings [and] wisdom completed. These are [what] all Buddhas’ disciples, [and] those wise [should] well consider.

Note [195] Benefits in Pure Land: The above benefits will all be attained in Pure Land, but Bodhisattva Preceptors can attain them before reaching it, if these Precepts are understood and observed well.

计我着相者,不能生是法。
灭寿取证者,亦非下种处。

Those calculative [about] self [and] attached [to] form, [are] not able [to] give rise [to] this Dharma. Those [who] eliminate [their] lifespans [to] obtain ‘realisation’, [are] likewise not places [for] sowing seeds.

Note [196] Not Eliminating Lifespans: Although there must not be attachment to one’s ‘self’ and body, there must also not be wilful relinquishment of one’s life, as it is with this life that we can continue to learn and practise these teachings to benefit one and all. Those who aspire for self-liberation might be those who wish to eliminate their lifespans to obtain ‘realisation’, not knowing that they are attached to emptiness (执空), and that ‘emptiness is form’ (空即是色) too, thus not ready for sowing seeds for Buddhahood.

欲长菩提苗,光明照世间,
应当静观察,诸法真实相。

Desiring [to] nurture [the] Bodhi seedling [for Buddhahood, to have] bright light illuminating [the] world, [there] should [be] calm examining [of] all dharmas’ True Form.

Note [197] Bright Light (光明): This is the Buddha’s light (佛光) emitted with the attainment of Buddhahood, for carrying blessings to beings in all worlds.

不生亦不灭,不常复不断,
不一亦不异,不来亦不去。

Not arising, likewise not ceasing, not perpetuating, again not ending, not one, likewise not different, not coming, likewise not going.

Note [198] True Form (实相): The true nature of all phenomena of mind and matter. True form is described with four negating pairs of descriptions, so as to point out the Middle Path (中道), that is not partial to any extreme (边).

Although called True Form, it is without form (无相), yet without that which is not form (无不相), as ‘form is emptiness’ (色即是空) and ’emptiness is form’ (空即是色).

(i) Not arising, likewise not ceasing (不生亦不灭): True Form is synonymous with Buddha-nature (佛性), originally and naturally pure. It is thus ‘not arising’ (不生), even though when discovered, as if with it ‘arising’ when (re)born. Despite according with karmas having rebirths in various realms, it is ‘likewise not ceasing’ (亦不灭), even though with ‘redeaths’, as if with it ‘ceasing’ when dead.

(ii) Not perpetuating, again not ending (不常复不断): True Form is ‘not perpetuating’ (不常) as it is unchanging (in nature) while according with (changing) conditions (不变随缘). It is ‘again not ending’ (复不断) as it is according with (changing) conditions while unchanging (in nature) (随缘不变).

(iii) Not one, likewise not different (不一亦不异): True Form is ‘not one’ (不一) as it is with (one) principle according with (many) practices (理随于事). It is ‘likewise not different’ (亦不异) as it is with (many) practices according with (one) principle (事随于理). Practices and principle are in perfect harmony without obstacles, with one another then contained in one another (事理圆融无碍,相即相容).

(iv) Not coming, likewise not going (不来亦不去): True Form is ‘not [with] coming’ (不来) as it is always present, even when awakened (悟) as Buddhas. It is ‘likewise not [with] going’ (亦不去) also because it is always present, even when confused (迷) as sentient beings.

如是一心中,方便勤庄严,
菩萨所应作,应当次第学。

Thus within [this] one mind, [with] skilfulness diligently adorn, [with] that which Bodhisattvas should do, [and] should sequentially learn.

Note [199] With skilfulness diligently adorn (方便勤庄严): Examining is principle’s skilfulness (or skilful means) (观察即理方便), called with wisdom adorning (智慧庄严). Upholding of these Precepts is practices’ skilfulness (持戒即事方便), called with meritorious virtues adorning (功德庄严). That adorned is the mind ground (心地).

于学于无学,勿生分别想,
是名第一道,亦名摩诃衍。

Of [those having] learning, [and] of [those having] no [more] learning, not giving rise [to] discriminating thoughts, [this] is named [the] foremost path, likewise named [the] Mahayāna.

Note [200] Position Of Having Learning, Position Of Having No More Learning (有学位,无学位): According to the Small Vehicle’s (小乘) perspective, those with the First Fruit (初果), Second Fruit (二果) and Third Fruit (三果) are those in the Position Of Having (More) Learning (To Do) (有学位), with those having the Fourth Fruit (四果) of Arhathood (阿罗汉果) as those in the Position Of Having No More Learning (无学位). This is so as there is assuming that Arhathood, with the realisation of emptiness and ending of rebirth for self-liberation is the ultimate goal.

According to the Great Vehicle’s (大乘) perspective, those with the Three Virtuous Positions (三贤位) of the Thirty Minds (三十心) are those in the Position Of Having (More) Learning (To Do) (有学位), with those on the Ten Grounds (十地) as those in the Position Of Having No More Learning (无学位).

As all sentient beings have Buddha-nature, there should be neither discriminatory slighting nor acclaiming of oneself or others despite differences in current positions.

一切戏论恶,悉从是处灭。
诸佛萨婆若,悉由是处出。

All frivolous discussions’ evils, [are] all from this place eliminated. All Buddhas [and] Bodhisattvas’ sarvajña [.e. all-knowing wisdom], all from this place arise.

Note [201] Sarvajña (萨婆若): ‘All-knowing wisdom’ (一切智) of Buddhas, which arises from perfect observation of these Precepts (持戒般若蜜) as foundation, which leads to Perfect (Meditative) Concentration (禅定波罗蜜) and Perfect Wisdom (般若波罗蜜), thus perfecting the Threefold Learning (三学) for Bodhisattvas (with other Perfections [波罗蜜]).

是故诸佛子,宜发大勇猛
于诸佛净戒,护持如明珠。

Therefore, all Buddhas’ disciples, should give rise [to] great boldness [and] power, of All Buddhas’ Pure Precepts, protect [and] uphold [them] like bright gems.

Note [202] Uphold them like bright gems (护持如明珠): These Precepts are pure (洁净), which should be protected and upheld (护持) well, to not be defiled (染污). They are complete and perfect (圆满), which should be upheld well, to not be damaged with that lacking (残缺). They have bright light (光明), which should be upheld well, to not be dimmed and darkened (昏暗), to let their light offer moral guidance, to destroy delusions’ darkness. These Precepts are also like wish-fulfilling gems (如意珠) when upheld well.

过去诸菩萨,已于是中学。
未来者当学,现在者今学。

All past Bodhisattvas, already [have] thus within learnt. Those [in the] future will learn, [and] those [in the] present now learn [them too].

此是佛行处,圣主所称叹。
我已随顺说,福德无量聚。

These are [the] Buddhas’ practices’ aspects, those which [these] Noble Masters praise. [As] I [have] already accordingly [and] complyingly spoken [them, may] blessed virtues immeasurable gather.

Note [203] Noble Masters (圣主): Buddhas

回以施众生,共向一切智,
愿闻是法者,悉得成佛道。

Dedicating, with [them] giving [to] sentient beings, together towards all[-knowing] wisdom, [may] those [who] aspire [to] hear this Dharma, all attain accomplishing [of the] Buddha path.

诵戒功德殊胜行,无边胜福皆回向。
普愿沉溺诸众生,速往无量光佛刹。

[With this] reciting [of] Precepts’ meritorious [and] virtuous excellent practice, [with its] boundless supreme blessings all dedicating. Universally wishing all sinking sentient beings, [to] quickly [be] reborn [in] Immeasurable Light Buddha’s Land.

Note [204] Sinking (沉溺): In the ocean of birth and death (i.e. rounds of rebirth).

Note [205] Immeasurable Light Buddha’s Land (无量光佛刹): Amitābha Buddha’s (阿弥陀佛: Āmítuófó) Pure Land (净土).

十方三世一切佛。

[Homage to the] ten directions [and] three periods’ all Buddhas.

一切菩萨摩诃萨。

[Homage to] all Bodhisattva Mahāsattvas.

Note [206] Bodhisattva Mahāsattvas (菩萨摩诃萨): Great Bodhisattvas who are able to combine Great Compassion (大悲) with Great Wisdom (大智) to give rise to all skilful means (方便) to guide one and all to Buddhahood.

摩诃般若波罗蜜。

[Homage to] Mahā Prajñā Pāramitā.

Note [207] Mahā Prajñā Pāramitā (摩诃般若波罗蜜): Great Wisdom’s Perfection (for attainment of Buddhahood).

Namo Amituofo : Translation by purelanders.com

完整经典
Complete Sūtra:

《梵网经菩萨戒本》
Brahma Net Sūtra’s Bodhisattva Precepts’ Text
https://purelanders.com/pusa

Please be mindful of your speech, Amituofo!

This site uses Akismet to reduce spam. Learn how your comment data is processed.