The Brahmā Net Sutra (梵網經)

Brahma Net Sutra Bodhisattva Precepts Prologue

"All children of the Buddha! Join your palms together and listen with utmost sincerity. I now wish to explain the preface to the great precepts of the Buddhas. The assembly is gathered; listen in silence. If you know you have committed offenses, you should repent. Repentance brings peace and joy; failure to repent only deepens the offense. Those without offenses remain silent. Because of this silence, know that the assembly is pure.

Venerable laymen and laywomen, listen attentively. After the Buddha's passing, in this age of the semblance Dharma, we should revere the Pratimoksha. The Pratimoksha is precisely these precepts. Upholding these precepts is like encountering light in darkness, like the poor finding treasure, like the sick being healed, like a prisoner released from jail, like a traveler returning home. Know that this is the great teacher for all of us, no different from when the Buddha was in the world.

Fearful awareness is hard to arise; a virtuous mind is difficult to awaken. Therefore, the sutra says: 'Do not dismiss minor offenses as harmless. Drops of water, though tiny, gradually fill a large vessel.' In an instant, creating offenses can lead to falling into the endless suffering of the hell realms. Once human life is lost, it will not be regained for countless eons.

Youthful vigor does not last, like a galloping horse. Human life is impermanent, passing faster than flowing water. Though we live today, tomorrow is hard to guarantee. Everyone, with one mind, diligently cultivate with vigor. Be careful not to be lazy, indolent, or indulge in sleep and distraction. At night, gather your mind and recollect the Three Jewels. Do not let time pass in vain, only to exhaust yourselves in vain, with deep regret in future lives.

Everyone, with one mind, carefully follow these precepts and practice accordingly. This is what we should learn."

Brahma Net Sutra: Chapter Ten, Part Two - The Chapter on the Bodhisattva Mind-Ground Precepts Spoken by Buddha V

Translated by the Tripitaka Master Kumarajiva of Kucha, Later Qin Dynasty

At that time, Vairocana Buddha, for the sake of the great assembly, briefly revealed a mere fraction—like the tip of a single hair—of the countless, indescribable Dharma gates within the heart-ground:

"This is what all Buddhas of the past have taught, what future Buddhas will teach, and what present Buddhas are teaching now. It is what bodhisattvas of the three times have learned, will learn, and are learning now. For a hundred kalpas, I have cultivated this heart-ground, and thus I am called Vairocana. You Buddhas, turn and share what I have spoken, opening the path of the heart-ground for all beings."

Then, from the lion throne radiant with heavenly light in the Lotus Treasury World, Vairocana Buddha emitted a brilliant radiance and addressed the Buddhas upon the thousand lotuses:

"Take this chapter of the Heart-Ground Dharma Gate with you. Turn it again for the billions of Śākyamuni Buddhas and all living beings, and expound my chapter of the Supreme Heart-Ground Dharma Gate in sequence. Receive, uphold, read, recite, and practice it with single-minded devotion."

At that time, the thousand Buddhas seated upon lotus flowers and the hundreds of billions of Shakyamuni Buddhas rose from their magnificent lion thrones in the Lotus Treasury World. Each took their leave, radiating from their entire bodies inconceivable light, and each ray of light transformed into countless Buddhas. All at once, with countless blue, yellow, red, and white flowers, they made offerings to Vairocana Buddha. Having received and upheld the teachings on the Mind Ground Dharma Door as described above, each then vanished from the Lotus Treasury World. After vanishing, they entered the Samadhi of the Nature of Reality's Void-Lotus-Light, and returned to their original worlds, beneath the Bodhi tree in Jambudvipa. Emerging from that samadhi, they then sat upon the vajra throne of a thousand shining lights. At the Hall of Wondrous Radiance, they taught the ten oceans of worlds. Then, rising from their seats, they went to the palace of Indra to teach the ten abodes. Then, rising again, they went to the Heaven of the Thirty-Three to teach the ten practices. Then, rising again, they went to the fourth heaven to teach the ten dedications of merit. Then, rising again, they went to the Heaven of Enjoying Manifestations to teach the ten meditative concentrations. Then, rising again, they went to the Heaven of Rejoicing in Others' Emanations to teach the ten stages. Then, they went to the first dhyana heaven to teach the ten vajra-like states, to the second dhyana heaven to teach the ten forbearances, to the third dhyana heaven to teach the ten vows, and then to the fourth dhyana heaven, to the palace of Maheshvara, where they taught the Mind Ground Dharma Door as originally spoken by Vairocana Buddha in my own Lotus Treasury World. All the other hundreds of billions of Shakyamuni Buddhas did exactly the same, without any difference, as described in the Chapter on the Auspicious Eon.

At that time, Shakyamuni Buddha, having first appeared from the east in the Lotus Treasury World, entered the palace of the Heavenly King and delivered the scripture on demons receiving transformation. After that, he descended to be born in the land of Kapilavastu in Jambudvipa. His mother was named Maya, his father Shuddhodana. I am called Siddhartha; at seven I left home, and at thirty I attained enlightenment. I am known as Shakyamuni Buddha. I sat on the Diamond Flower King Throne at the place of Still Extinction, and taught as far as the palace of Maheshvara, the Great Heavenly King. In between, I taught at ten dwelling places in sequence.

At that time, the Buddha beheld the great Brahma Heavenly Kings arrayed like a net of banners, and taught about boundless worlds resembling the holes of a net. Each world was different and unique, beyond measure. Just so are the Buddha's teachings. I have come to this world eight thousand times. For this Saha world, I have sat on the Diamond Flower King Throne, and taught even to the palace of Maheshvara, briefly revealing the Dharma-door of the Ground of Mind to all the great assembly present here.

Then, from the Heavenly King's palace, I descended to the Bodhi Tree in Jambudvipa. For all the sentient beings on this earth, for the foolish and ignorant, I explained the one precept I constantly recite from the very beginning of my mind-awakening in the Ground of Mind, as the Buddha Vairocana I truly am. This Radiant Diamond Precept of Enlightenment is the source of all Buddhas, the source of all Bodhisattvas, and the seed of Buddhahood. All sentient beings possess the Buddha-nature. Every consciousness, every material form, every feeling, every mind—all enter into this Buddha-nature precept. This always has a cause, thus there is always the eternally abiding Dharma-body.

Thus these ten Pratimoksha precepts emerged into the world. This Dharma-precept is what all sentient beings of the three times uphold with reverence. Now, for this great assembly, I will once again explain the Ten Inexhaustible Treasuries Precept. This is the original source of discipline for all sentient beings, pure by its very nature.

At that time, Shakyamuni Buddha, having just attained supreme enlightenment while sitting under the Bodhi tree, first established the Bodhisattva Pratimoksha precepts: "Be filial to your parents, teachers, monks, and the Three Jewels. Filial piety is the path to the ultimate truth; the name of this precept is 'filial piety,' and it is also called 'restraint' or 'prohibition.'"

The Buddha then radiated an infinite light from his mouth. At that moment, millions of vast assemblies of bodhisattvas, the eighteen Brahma heavens, the six desire realm gods, and sixteen great kings all joined their palms with sincere hearts and listened as the Buddha recited the Mahayana precepts of all Buddhas.

The Buddha said to the bodhisattvas: "Now, every half-month, I recite the precepts of all Buddhas myself. All of you who have awakened your bodhisattva heart should also recite them, even those on the Ten Stages of Faith, the Ten Stages of Growth, the Ten Stages of Diamond-like Practice, and the Ten Grounds.

Therefore, the light of these precepts emanates from the mouth. There is a reason for this—it is not without cause. This light is neither blue, yellow, red, white, nor black. It is neither form nor mind, neither existence nor non-existence, and neither causal conditioned phenomena nor result. It is the very source of all Buddhas, the root of all bodhisattvas, and the foundation of all sons of the Buddha.

Thus, all sons of the Buddha should uphold, recite, and carefully study these precepts. Listen closely, children of the Buddha! Anyone who receives the Buddha's precepts—whether a king, prince, high official, minister, monk, nun, a god from the eighteen Brahma heavens, a celestial being from the six desire heavens, a commoner, a eunuch, a prostitute, a slave, a spirit from the eight divisions, a vajra spirit, an animal, or even a transformed being—if they can understand the teacher's words, they can fully receive these precepts. And all such beings will be called supremely pure."

The Buddha told all sons of the Buddha: "There are ten major precepts. If someone receives the Bodhisattva precepts but does not recite these precepts, they are not a true Bodhisattva and are not of the Buddha's lineage. I, too, recite these precepts. All Bodhisattvas have learned them, all Bodhisattvas should learn them, and all Bodhisattvas are now learning them. I have briefly explained the nature of the Bodhisattva precepts. These matters should be learned and upheld with reverence."

The Buddha said: "Disciples of the Buddha, if you kill yourself, encourage others to kill, praise the act of killing, rejoice in witnessing killing, or even use spells to cause death—whether through the cause of killing, the conditions for killing, the methods of killing, or the karmic act of killing—you must not intentionally take the life of any living being. A bodhisattva should always cultivate a mind of compassion and filial respect, using skillful means to protect and rescue all beings. If, instead, a bodhisattva kills out of self-indulgence or delight, this constitutes an offense of fundamental violation (Pārājika)."

"If a disciple of the Buddha engages in stealing themselves, encourages others to steal, or creates the conditions for stealing—through the causes, conditions, methods, or actions of theft—whether by spells, taking from spirits or beings with owners, or looting from robbers; in short, no property, not even a needle or a blade of grass, should be deliberately taken. A bodhisattva should instead cultivate a mind of buddha-nature, filial respect, and compassion, always helping others to generate merit and happiness. To instead steal others' belongings is a transgression worthy of expulsion (parajika) for a bodhisattva."

"Good spiritual seekers! One must not engage in sexual misconduct themselves, nor encourage others to do so. One should not intentionally engage in sexual relations with any woman. This includes all aspects of sexual misconduct—its causes, conditions, methods, and karmic results—whether with animals, heavenly beings, spirits, or through improper means.

A bodhisattva should cultivate a mind of filial respect, working to rescue and guide all beings, offering them pure teachings. But if instead they cause others to engage in sexual misconduct, without distinction even toward animals, or violate the sanctity of family relationships including mother, daughter, sister, or other relatives—showing no compassion—then this bodhisattva has committed a root transgression."

If a disciple of the Buddha engages in false speech themselves, encourages others to do so, or uses deceptive means to lie—whether through the cause of lying, the conditions for lying, the methods of lying, or the karmic act of lying itself; even to the point of saying they saw what they did not see, or did not see what they saw—this is false speech in body and mind.

Bodhisattvas should constantly cultivate right speech and right view, and inspire all sentient beings to develop right speech and right view. If, instead, they lead beings toward wrong speech, wrong views, and wrong actions, this constitutes a Bodhisattva’s transgression of the gravest kind.

"Good disciples! If you personally sell alcohol, or instruct others to sell alcohol — the causes of selling alcohol, the conditions for selling alcohol, the methods of selling alcohol, and the act of selling alcohol — you must not sell any alcohol of any kind, for alcohol is a source and condition for misdeeds. A bodhisattva should cultivate clear wisdom and understanding in all beings, but if you instead give rise to distorted thinking and confusion in them, this constitutes a bodhisattva's 'defeating offense.'"

If a Bodhisattva speaks of the faults of lay or monastic bodhisattvas, monks, or nuns—whether themselves or by instructing others to do so; or if they engage in the causes, conditions, methods, or actions of such fault-finding: When a Bodhisattva hears outsiders, wicked people, or followers of lesser vehicles speaking of what is not the Dharma or the precepts within the Buddha’s teachings, they should always respond with compassion, teaching and guiding these people to give rise to faith in the Great Vehicle. But if instead they themselves speak of faults within the Buddha’s Dharma, this Bodhisattva commits an offense requiring expulsion.

"Good people! If a Bodhisattva praises themselves and belittles others, or encourages others to do so; creates the causes, conditions, methods, or karmic actions for belittling others — this is wrong. A Bodhisattva should instead bear the insults and humiliation meant for others, take the bad things upon themselves, and offer the good things to others. If you promote your own virtues while hiding the good deeds of others, and cause others to be belittled, that is a grave offense for a Bodhisattva."

“If a Buddha’s disciple is stingy themselves, or teaches others to be stingy; if they harbor stinginess in thought, create conditions for stinginess, follow stingy methods, or engage in stingy actions—even though a Bodhisattva, upon seeing any poor person come to beg, gives them whatever they need. If that Bodhisattva, with an evil heart or angry mind, refuses to give even a single coin, a single needle, or a single blade of grass; or if someone seeks the Dharma and the Bodhisattva does not teach them a single phrase, a single verse, or even a speck of Dharma, but instead scolds and insults them—then that Bodhisattva has committed a grave transgression.”

"O Bodhisattva disciple: Becoming angry yourself, telling others to be angry, the causes of anger, the conditions for anger, the methods of anger (e.g., harsh speech or violence), and the karmic results of anger. A Bodhisattva should instead foster the roots of goodness within all living beings, cultivating harmony without conflict, and always generating a mind of compassion. If, contrary to this, you act toward sentient beings—or even toward non-sentient things—using harsh words to insult, striking them with your hands or weapons, and your anger does not cease, even when the other person seeks forgiveness and sincerely apologizes with kind words—if you remain angry and unforgiving—then this Bodhisattva has committed a ‘Pārājika’ (major transgression)."

"Good students, if you personally slander the Triple Gem, or encourage others to do so—whether by providing the reasons, conditions, methods, or actions for slander—then you commit a grave offense.

When a bodhisattva hears even a single word of slander against the Buddha from non-Buddhists or malicious people, it should pierce their heart like three hundred spears. So how much worse is it to slander with your own mouth, without any faith, respect, or filial devotion? And if you actually help evil people or those with wrong views to slander the Triple Gem, that is a bodhisattva's grave transgression.

"Good and wise students, these ten Bodhisattva precepts must be learned. Even the slightest violation of any one of them is unacceptable, let alone breaking all ten. Those who violate them will be unable to awaken the bodhi mind in this lifetime. They will lose the status of a king or a wheel-turning monarch, as well as the status of a bhikkhu or bhikkhuni. They will also lose the ten stages of faith, the ten stages of growth, the ten vajra stages, and the ten grounds, as well as the eternal and wondrous fruit of Buddha-nature—all will be lost. They will fall into the three lower realms, where for two or three eons they will not even hear the names of parents, the Three Jewels, or the Buddhas. Because of this, one must not break even a single precept. All you Bodhisattvas, whether you are now learning, will learn, or have already learned these ten precepts, should learn them with reverence and uphold them with a sincere heart. The chapter on the eighty thousand rules of conduct will explain this in detail."

The Buddha told the bodhisattvas, "I have completed elucidating the ten major precepts. Now I will speak about the forty-eight lesser precepts."

The Buddha said: "Disciples of the Buddha, when you are about to assume the position of a king, a universal monarch, or an official, you should first receive the Bodhisattva precepts. By doing so, all spirits and deities will protect the body of the king and the officials, and all Buddhas will rejoice. Once you have received the precepts, you should develop a mind of filial respect and reverence. When you encounter senior monks, your preceptor, your teacher, fellow students of great learning, and those who share your views and practices, you should rise to greet them, bow, and inquire after their well-being.

If a Bodhisattva instead develops a mind of arrogance, pride, or ignorance, and fails to rise, greet, or bow to them, or fails to offer proper respect and offerings—even going so far as to sell their own body, kingdom, cities, spouse, children, the seven treasures, and all possessions to make offerings, but still not doing so sincerely—then such an offense is a minor transgression."

"Good children, knowingly drinking alcohol brings countless faults and transgressions. If you merely hand a wine cup to another person with your own hand, you will be born without hands for five hundred lifetimes—how much worse if you drink it yourself! You must not teach anyone to drink, nor cause any living being to drink alcohol, let alone drink it yourself. If you deliberately drink yourself or teach others to drink, this is a minor offense."

"Good disciples! Do not eat meat intentionally. All meat should not be eaten, as it cuts off the seed of great compassion. Sentient beings see a meat-eater and stay away. Therefore, no bodhisattva should eat the flesh of any living being. Eating meat creates infinite wrongdoing. If you intentionally eat meat, this is a minor offense that stains your practice."

"If a Bodhisattva disciple must not eat the five pungent vegetables: garlic, leeks, onions, chives, and asafoetida. These five types must not be eaten in any food. If one deliberately eats them, it is a minor offense."

"If a Bodhisattva sees all beings violating the Eight Precepts, the Five Precepts, or the Ten Precepts, destroying prohibitions, or committing any of the seven rebellious acts or eight difficulties—all kinds of offenses—they should teach them to repent. But if a Bodhisattva does not teach them to repent, lives together with them sharing the same monastic offerings, participates in the same Uposatha assembly, dwells together with them as one community, and recites the precepts with them without exposing their offenses or teaching them to repent, this Bodhisattva commits a minor defiled offense.

If a disciple of the Buddha sees a teacher of the Great Vehicle, a fellow student of the Great Vehicle, or someone who shares the same views and practices, whether they come to a monastery, a dwelling, a city, or a town—even from a hundred or a thousand miles away—the disciple should immediately rise to greet them, see them off when they leave, pay homage, and make offerings. Three times a day, at morning, noon, and evening, offerings should be made: each day, offerings worth up to three ounces of gold, a hundred types of fine food and drink, bedding, seats, medicine, and all necessities to support the Dharma teacher. The disciple should constantly invite the teacher to give Dharma talks three times a day, and bow three times daily, without generating anger, resentment, or weariness. Even at the cost of one's own life, one should persevere in requesting the Dharma without slackening. If one fails to do so, this constitutes a minor offense.

“If a Buddha’s disciple—whenever and wherever there are teachings on the Vinaya sutras and commentaries, whether in a large residence or at a place where the Dharma is being taught—this newly aspiring bodhisattva should bring the sutras and commentaries to the teacher and listen, receive, and ask questions. Whether in forests, under trees, in monastery grounds, or in monks’ quarters—wherever the Dharma is being taught—they should go and listen. If they do not go to listen and receive the teachings, they commit a minor offense.”

"Good students, if you turn your back on the Great Vehicle, claiming that the eternal scriptures and codes are not the Buddha's teachings, and instead embrace the lesser vehicles of the Hearers, the wrong views of non-Buddhists, or any prohibitions and scriptures of false views, you commit a minor defilement."

"Discalcea! Whoever perceives someone with an illness should offer them support just as they would support a Buddha. Among the eight fields of merit, tending to the sick is the foremost field. If one’s parents, teachers, monks, or disciples fall ill—whether they suffer from impaired faculties or the hundred kinds of physical and mental afflictions—one should care for them until they recover. But if a bodhisattva neglects this duty out of anger or malice, refusing to visit the sick in monasteries, towns, wilderness, forests, or along roadsides, they commit a minor transgression.

"O sons of the Buddha, do not keep any weapons such as knives, staffs, bows, arrows, halberds, or axes used for fighting, nor any tools for killing like nets or traps—none of these should be kept. Bodhisattvas do not even retaliate against those who kill their parents, let alone against any other living beings. If you deliberately keep weapons, it is a minor transgression. These ten precepts should be studied and upheld with reverence and devotion. The following six chapters will explain them in detail."

The Buddha said: "My disciples! Do not act out of greed for profit or with malicious intent by serving as envoys between nations, instigating military conflicts, mobilizing armies to attack one another, and causing the slaughter of countless beings. Bodhisattvas must not enter military camps or involve themselves in warfare—how much less should they commit treason against their own country? Anyone who deliberately does so commits a minor offense."

“If a child of the Buddha deliberately sells human beings, slaves, or the six types of domestic animals, or trades in coffins, planks, or other implements for the dead—such actions are not even to be done by oneself, let alone causing others to do them. If one deliberately does so, it is a minor offense.

"If a disciple of the Buddha, with ill intent and without cause, slanders good and virtuous people, Dharma teachers, the monastic community, the king, or noble persons, falsely accusing them of committing the seven heinous offenses or the ten grave precepts; and if they, instead of developing a heart of filial respect, kindness, and compassion toward their parents, siblings, and close relatives, actually harm them with rebellion and cause them to fall into unfavorable circumstances, this constitutes a minor transgression.

“If a disciple of the Buddha, out of malicious intent, sets fire to forests, wilderness, or open fields—especially during the months of April through September—or if they burn down another person’s home, a city or town, monastic dwellings, fields and trees, or even offerings dedicated to spirits or officials—in short, any property that belongs to someone else should not be deliberately burned. If someone deliberately burns such things, they commit a minor offense.”

“If you are a Bodhisattva disciple, whether among your own Buddhist students, those of other paths, your sixfold family, or all good spiritual friends, you should teach each and every one of them to receive and uphold the scriptures and precepts of the Great Vehicle. You should cause them to understand the principles, leading them to awaken the Bodhi mind—the Ten Resolve Minds, the Ten Nourishing Minds, and the Ten Diamond Minds. Among these thirty minds, you should explain each stage's sequence and application. But if a Bodhisattva, out of malice or anger, mistakenly teaches others the Two Vehicle paths—the Śrāvaka and Pratyekabuddha scriptures and precepts—or heretical views and treatises, this constitutes a minor transgression.”

"If you are a Bodhisattva, you should first sincerely study the monastic codes and sutras of the Great Vehicle, and deeply understand their inner meaning and essence. When you encounter new Bodhisattvas who have traveled from far away—a hundred or a thousand miles—to seek the sutras and codes of the Great Vehicle, you should properly teach them all forms of ascetic practice, such as burning the body, burning the arms, or burning the fingers. If you do not burn your body, arms, or fingers as an offering to the Buddhas, you are not a true renunciant Bodhisattva. Furthermore, even to starving tigers, wolves, lions, and all hungry ghosts, you should give your own flesh, hands, and feet as offerings. After that, you should teach them the true Dharma step by step, so that their minds may open and they may understand.

If a Bodhisattva, out of desire for offerings and profit, fails to answer when asked, answers incorrectly, distorts the words of the sutras and codes by presenting them out of order, or slanders the Three Jewels while teaching, this constitutes a minor offense of defilement."

If a disciple of the Buddha, for the sake of personal food, drink, money, possessions, profit, fame, or reputation, draws near to kings, princes, high ministers, or officials, relying on their influence and authority to beg, intimidate, drag people about, forcibly seize money and possessions, or seek gain by any unjust means — this is called evil seeking. If one engages in excessive seeking, instructs others to do so, and acts with neither compassion nor a sense of respect, this offense is a light, defiling one.

“If a disciple of the Buddha, when studying and reciting these precepts, upholds the Bodhisattva precepts during the six periods of day and night, and understands their meaning and the nature of Buddha-nature, yet, without understanding even a single phrase or verse of the precepts or their causes and conditions, falsely claims to understand—this deceives oneself and also deceives others. If, without understanding any teachings at all, one acts as a teacher to transmit the precepts to others, this is a minor offense.”

> "If a disciple of the Buddha, with malicious intent, sees a monk who upholds the precepts carrying an incense burner and practicing the Bodhisattva path, yet sows discord between the two parties, slandering the virtuous, and commits every evil—if they do this deliberately, they commit a minor transgression." < Breaking down key concepts:

- **Monk who upholds the precepts**: A monastic who follows the rules of discipline. - **Carrying an incense burner**: A symbolic act of devotion and practice in Buddhist ceremonies. - **Sowing discord between two parties**: Creating conflict or misunderstandings between people. - **Minor transgression**: An offense that is not grave but still requires purification, according to the bodhisattva precepts. >

"Good sons and daughters! Out of a mind of loving-kindness, you should practice the act of releasing living beings. All men in this world have been my fathers, all women have been my mothers. In every one of my past lives, I was born from them. Thus, all beings in the six realms of existence are my parents. To kill and eat them is to kill my own parents, as well as to kill my own former selves.

The earth and water of the world were once my body; the fire and wind were once my essential nature. Therefore, you should constantly practice releasing living beings. This is the eternal principle of birth after birth, being born and living. Teach others to release living beings as well.

If you see people killing animals, you should find a way to rescue them and free them from suffering. Always teach them about the Bodhisattva precepts and how to save beings. On the day of your parents' or siblings' passing, invite a Dharma teacher to expound the Bodhisattva Precepts Sutra for the benefit of the departed, so they may see all Buddhas and be reborn among gods or humans. If you fail to do this, it is a minor offense.

These are the ten precepts. You should respectfully study and uphold them. Their detailed explanations are found in the chapter on the elimination of offenses."

The Buddha said: "My disciples, do not repay anger with anger, nor violence with violence. Even if someone kills your parents, brothers, sisters, or six kinds of relatives, you must not retaliate. If a ruler is killed by another, you also must not seek revenge. Taking a life in retaliation goes against the way of filial piety. You should not keep servants or slaves to beat, strike, scold, or humiliate them—doing so creates three kinds of unwholesome karma and immeasurable verbal offenses every single day. How much worse, then, is it to deliberately commit the seven heinous acts? Therefore, if a renunciant bodhisattva, lacking compassion, retaliates against others or seeks revenge even against their own six kinds of relatives, they commit a secondary offense."

"Good children! When someone first enters monastic life without yet understanding the teachings, they may rely on their own intelligence, wisdom, or high status, such as being from a noble family, being older or more senior, or coming from a wealthy, prestigious clan with abundant resources and treasures, and thus become arrogant. Out of this pride, they refuse to seek instruction from a teacher who has studied the scriptures and precepts before them. That teacher may be from a lowly family, young, poor, disabled, or lacking in physical wholeness, yet truly possesses virtue and understands all the scriptures and precepts completely. A new bodhisattva should not judge a teacher based on their family background or social status. If they fail to approach such a teacher to receive instruction in the ultimate truth, they commit a minor defilement."

"If a Bodhisattva disciple, after the Buddha's passing, with sincere and good intentions wishes to receive the Bodhisattva precepts, they may take them through self-pledging before an image of the Buddha or a Bodhisattva. They should repent before the Buddha for seven days. If they see auspicious signs, they have received the precepts. If they do not see auspicious signs, they should continue for fourteen days, twenty-one days, or up to a year, until they do see them. Once auspicious signs appear, they have received the precepts before the Buddha or Bodhisattva image. If the auspicious signs do not appear, even if they take the precepts before the Buddha's image, they have not truly received them.

However, if someone is receiving the Bodhisattva precepts for the first time directly from a Dharma teacher, they do not need to see auspicious signs. Why? Because the teacher has received the precepts from their teacher in an unbroken lineage, so there is no need for auspicious signs. In this case, receiving the precepts from a teacher means the precepts are truly received, as the disciple generates a profound sense of reverence, and thus the precepts are obtained.

If there is no qualified teacher within a thousand miles who can transmit the precepts, one may take the precepts before an image of the Buddha or a Bodhisattva, but then it is necessary to see auspicious signs.

If a Dharma teacher, relying on their understanding of the sutras and Vinaya and their study of the Mahayana precepts, befriends kings, crown princes, and high officials, but when a new Bodhisattva practitioner comes to ask about the meaning of the sutras or the Vinaya, the teacher answers with a dismissive, malicious, or arrogant attitude, failing to respond thoroughly and properly to each question, such a teacher commits a minor offense."

"Good disciples! If there exist the Buddha's sutras, vinaya, and the correct Dharma of the Great Vehicle — the right view, right nature, and right Dharma-body — yet a person fails to diligently study and cultivate them but instead abandons the seven kinds of precious teachings, turning instead to study wrong views, the Two Vehicles, non-Buddhist teachings, worldly books, Abhidharma miscellaneous treatises, and secular writings, then this becomes a cause that cuts off the Buddha-nature and obstructs the path. Such a person is not walking the Bodhisattva path. If one purposely does this, it is a minor transgression of defilement."

"Good disciples! After the Buddha's passing, whether you serve as a dharma teacher, monastery manager, guide for disciples, meditation instructor, or travel coordinator, you should cultivate a compassionate heart. Promote harmony and resolve disputes gently. Carefully guard the Three Jewels' possessions, using them carefully as if they were your own. But if you instead stir up conflict among the community, indulge yourself by recklessly using the Three Jewels' property, this is a minor transgression."

"If a Bodhisattva is already living in a monastery and later sees a visiting Bodhisattva monk arriving—whether it be at the monastery, a dwelling, a city, a royal palace, or even during the summer retreat or a large assembly—the resident monk should welcome and see off the guest, provide offerings of food and drink, shelter and bedding, a rope bed, and every necessity. If the resident has nothing to offer, they should even sell themselves or their children to provide whatever is needed. If a benefactor comes to invite the monks for offerings, and the visiting monk is entitled to a share, the master of the monastery should assign the guest monk in turn to accept the invitation. However, if the resident monk alone accepts the invitation without sending the guest monk, the master of the monastery incurs immeasurable offenses. He is no different from an animal, not a true renunciant, nor a descendant of the Shakya clan. If he intentionally does this, he commits a minor offense of defilement."

"O Bodhisattva disciples! Under no circumstances should you accept personal offerings for yourself, as such offerings belong to the entire Sangha of the ten directions. If you accept invitations and offerings meant only for yourself, you are taking what belongs to the monastic community of the ten directions for your own use. This includes offerings designated for the eight fields of merit—the Buddhas, noble beings, teachers, monastics, parents, and the sick. By using these offerings for yourself, you commit a minor offense that defiles your practice."

"Listen, Bodhisattvas! Whether you are a lay or monastic bodhisattva, or any generous donor, when you wish to invite monks to cultivate blessings and fulfill your wishes, you should first go to the monastery and speak with the person in charge of arrangements. If you then invite monks in proper order, you will have invited all the worthy and wise monks from the ten directions.

Know this: Inviting five hundred Arhats or Bodhisattva Monks with special favor is not as good as inviting just one ordinary monk who comes in proper order.

If you invite monks by showing favoritism, that is the way of non-Buddhist teachings. The Seven Buddhas did not practice such selective invitations. Such behavior goes against the path of filial respect. If you persist in inviting monks with favoritism, you commit a minor transgression."

"Good children of the Buddha! If out of malicious intent or for the sake of gain, you traffic in men or women for sexual purposes; personally prepare your own food by cooking, grinding, or pounding; practice fortune-telling based on men's and women's appearances; interpret dreams as auspicious or inauspicious; determine whether a child will be born male or female; master spells, crafts, and the methods of training hunting falcons; mix a hundred or a thousand kinds of poisons; produce snake venom, poisonous concoctions with gold and silver, or virulent curses—all without any compassionate intention—then if you deliberately commit these acts, it is an offense requiring confession and repentance."

"Good disciples, if out of malicious intent you personally slander the Three Jewels, pretending to be devoted while your mouth speaks of emptiness but your actions remain attached to worldly existence—if you facilitate sexual encounters between laymen and laywomen, binding them to lust—if on the six monthly fast days and the three long-term fast months of the year, you kill, steal, break the fast, or violate precepts—you commit a light defiling offense.

These ten precepts should be studied and upheld with reverence. The detailed explanation is given in the chapter on making precepts."

The Buddha said: "My children! In the evil age after I have passed into nirvāṇa, if you see followers of non-Buddhist paths, evil people, or bandits stealing and selling the images of Buddhas and Bodhisattvas, or the images of your parents; if you see them selling scriptures and vinaya texts, or selling monks and nuns, or selling those who have awakened the bodhi mind and are on the spiritual path; if you see them forcing these people to become government servants or making them slaves for others— when a Bodhisattva witnesses these things, they should generate a compassionate mind and use skillful means to rescue and protect them. They should teach in every place, using their own resources to redeem the images of Buddhas and Bodhisattvas, as well as the monks, nuns, those who have awakened the bodhi mind, and all scriptures and vinaya texts. If they do not redeem them, they commit a minor offense."

"Good spiritual students, do not keep weapons and tools of violence; do not engage in dishonest business practices like using false scales or measures; do not use positions of authority or influence to seize others' property; do not harbor harmful intent, bind or restrain others, or ruin what others have accomplished; do not raise cats, ferrets, pigs, or dogs. If you intentionally act against these teachings, you commit a light defiling offense."

"Besides, if one commits these offenses intentionally: watching men or women fight out of malice, watching military battles or clashes between soldiers and bandits; or deliberately listening to sounds of conch shells, drums, horns, zithers, lutes, flutes, harps, singing, or theatrical performances; or playing gambling games like dice, chess, backgammon, ball games, stone-throwing, pitch-pot, or board games of moving cities on an eight-lane track; or using mirrors, yarrow stalks, willow twigs, alms bowls, or skulls for fortune-telling; or acting as a messenger for thieves or bandits — any one of these acts, if done intentionally, is a minor transgression.

"Disciples of the Buddha, uphold and protect the precepts as if they were a diamond. In walking, standing, sitting, and lying down, at all times day and night, recite and study these precepts. Hold them like a floating gourd when trying to cross the great ocean, or like the monk tied by grass. Always nurture the great vehicle's faith as a good root, knowing clearly: 'I am a Buddha yet to be realized, and all Buddhas are Buddhas already realized.' Give rise to the bodhi mind, never letting it leave your thoughts even for a moment. However, if one gives rise even to a single thought of the Two Vehicles' or an outside path's mindset, this transgresses the minor precept.

"Good sons and daughters of the Buddha should constantly make these vows: to honor and support their parents, teachers, elders, and the Three Jewels. Resolve to find good teachers, fellow practitioners, and wise friends who will constantly teach you the Mahayana sutras and precepts—the Ten Levels of Aspiration, the Ten Stages of Nurturing, the Ten Unshakable Practices, and the Ten Grounds—so that you may come to understand them. Then, practice accordingly and uphold the Buddha's precepts with discipline, never straying from this resolve for even a single thought, even at the cost of your life. Any bodhisattva who fails to make these vows commits a minor transgression."

"Good children! After making the Ten Great Vows, uphold the Buddha's precepts. Make this vow: 'I would rather throw this body into a blazing fire, into a deep pit, or onto a mountain of swords, than ever break the scriptures and precepts of the Buddhas of the past, present, and future by engaging in impure conduct with any woman.'"

And they further made this vow: “Let my body rather be wrapped in a thousand layers of a net of red-hot iron than I, with my broken vows, ever accept the robes offered by a faithful devotee.”

He further vowed: "I would rather swallow red-hot iron balls and endure raging infernos for hundreds of thousands of eons than ever accept the finely prepared meals offered by faithful donors with a mouth that has broken its vows."

He further made this vow: "I would rather have this body lie on a bed of raging fire and scorching iron ground than, with a broken precept body, accept the various fine beds and seats offered by faithful benefactors."

And they further vowed: "Better to endure the pain of three hundred spears piercing my body for one or two eons, than to accept the finest medicines and offerings from devoted donors while my body is stained by the breaking of precepts."

He also made this vow: "I would rather throw my body into a hot iron cauldron for hundreds of thousands of ages than, with a body that has broken the precepts, receive the thousands of offerings from faithful donors—buildings, houses, gardens, and fields."

I further made this vow: 'I would rather have my entire body beaten to dust with an iron hammer from head to foot, than to receive respectful offerings and bows from faithful donors with a body that has broken its precepts.'

He made this further vow: "I would rather have my eyes gouged out with hundreds of thousands of red-hot iron knives and lances than look upon another person’s attractive form with a mind that has broken its precepts."

He further vowed: "I would rather have my ears pierced and stabbed by hundreds of thousands of iron awls for one or two kalpas than listen to pleasing sounds with a mind that has broken its precepts."

He further made this vow: "I would rather have my nose cut off with a hundred or a thousand sharp knives than break my precepts and smell fragrances with a greedy mind."

He further made this vow: "I would rather have my tongue cut by a thousand knives than, with a mind that breaks the precepts, eat even the finest food offered by others."

Then he also made this vow: "I would rather have a sharp axe cut through my body than allow a mind set on breaking the precepts to cling greedily to pleasant sensations."

"Furthermore, make this vow: 'May all beings attain Buddhahood.' If a bodhisattva does not make this vow, they commit a minor offense."

If you are a Bodhisattva, you should regularly practice mendicancy during the two designated periods, and engage in seated meditation during winter and summer, as well as the summer retreat. You should always carry with you a tooth-cleaning stick, bath powder, the three robes, an alms bowl, a sitting mat, a staff, an incense burner, a water filter, a hand towel, a knife, a fire striker, tweezers, a rope bed, sutras and precepts, and images of Buddhas and Bodhisattvas. When a Bodhisattva practices mendicancy or travels, whether going a hundred or a thousand miles, these eighteen items should always accompany the body, like a bird’s two wings.

The mendicancy periods are from the fifteenth day of the first month to the fifteenth day of the third month, and from the fifteenth day of the eighth month to the fifteenth day of the tenth month. During these two periods, these eighteen items should always accompany the body.

On Posadha days, newer Bodhisattva practitioners should recite the Ten Heavy and Forty-Eight Light Precepts every half-month. When doing so before images of Buddhas and Bodhisattvas, if one person performs the Posadha, that one person recites. If two or three people, up to a hundred or a thousand, still only one person recites. The reciter sits in a high seat, while the listeners sit below. Each person should wear their nine-, seven-, or five-panel monastic robe. Observing the summer retreat should be done completely in accordance with the Dharma.

When practicing mendicancy, do not enter dangerous places. If there is national turmoil or an evil king, uneven terrain, deep undergrowth, lions, tigers, wolves, floods, fires, windstorms, robbers, or roads with poisonous snakes—any dangerous places at all—do not enter them. Whether traveling during the mendicancy period or during the summer retreat, you must not enter such dangerous places. If you intentionally enter them, you commit a minor transgression.

"Good disciples! You should sit in proper order according to the Dharma. Those who received precepts first should sit in the front; those who received precepts later should sit behind them. Regardless of age, whether one is a monk or nun, a person of high status, a king or prince, or even a eunuch or servant, all should sit accordingly—those who received precepts first in front, and those who received precepts later in order behind them.

Do not act like confused outsiders, who sit without any order, whether old or young, mixing together like soldiers or servants, without respect for precedence. In the Dharma of the Buddha, those who came first sit first, and those who came later sit later.

If a bodhisattva fails to sit in this proper order, this constitutes a minor transgression.

"If you are a Bodhisattva, you should constantly teach and guide all beings. Establish monasteries, mountain groves, fields, and gardens; build stupas; provide places for winter and summer retreats and for sitting in meditation; and set up spaces for all forms of spiritual practice. A Bodhisattva should also explain the Mahayana sutras and precepts to all beings. In times of illness, national crisis, or attack by bandits; on the days when your parents, brothers, teachers, or preceptors pass away; and during the three-week or seven-week mourning periods—you should recite, read, and expound the Mahayana sutras and precepts. Hold vegetarian feasts to seek blessings, perform good deeds, and cultivate wholesome livelihood. In the face of great fires, floods, black winds blowing ships off course, or dangers from sea monsters in rivers, oceans, or lakes—you should also recite, read, and explain these sutras and precepts. Furthermore, for all karmic retributions—including the three kinds of retribution, the seven heinous offenses, and the eight kinds of adversity—if you are bound in shackles, fetters, or chains; if you suffer from excessive lust, anger, ignorance, or illness—you should likewise recite, read, and explain these sutras and precepts. For a novice Bodhisattva who fails to do this, it is a minor transgression. These nine precepts are to be studied and upheld with reverence and sincerity. The chapter on the Brahmin way of life will explain them in detail."

The Buddha said, “Children of the Buddha, when conferring precepts on others, you must not discriminate or select based on status. All beings—kings, princes, ministers, officials, monks, nuns, laymen, laywomen, those who engage in lustful acts, celestials of the eighteen Brahma heavens, deities of the six desire realms, those without sexual organs or with both, eunuchs, servants, and even all spirits and ghosts—may receive the precepts.

“You must instruct them that the robes they wear should be of broken colors, in harmony with the path. All robes—whether blue, yellow, red, black, or purple—should be dyed, and even their bedding must be of broken colors. Everything they wear should be dyed. In every country, monks’ clothing must differ from the laypeople’s traditional attire.

“When someone is about to receive the precepts, the teacher should ask: ‘Have you, in this very life, committed any of the seven grave offenses?’ A Bodhisattva Dharma teacher must not confer precepts on someone who has committed these seven offenses in this lifetime. The seven grave offenses are: shedding the Buddha’s blood, killing one’s father, killing one’s mother, killing one’s preceptor, killing one’s instructor, destroying the harmony of the Sangha that turns the Dharma wheel, and killing a sage. If someone has any of these seven hindrances, they cannot receive the precepts in this life. All other people may receive them.

“The rule for those who have left home is this: they do not bow to kings, they do not bow to parents, they do not respect the six kinds of relatives, nor do they bow to spirits or ghosts. They simply follow the teacher’s instructions.

“If someone travels a hundred or a thousand miles to seek the Dharma, and the Bodhisattva Dharma teacher, out of malice, refuses to immediately confer the precepts for all beings upon them, this is a secondary offense.”

"O Bodhisattva! When guiding others to inspire faith, if a Bodhisattva acts as a teacher of precepts, upon meeting someone who wishes to receive the precepts, they should instruct them to request two teachers: a Preceptor (Upadhyaya) and an Instructor (Acarya). These two teachers should ask: 'Do you have any of the seven grave obstructions?' If the person currently has these obstructions, the teachers must not confer the precepts. Those without the seven obstructions may receive them.

If someone has violated the ten major precepts, they should be taught to repent. Before images of Buddhas and Bodhisattvas, they should recite the ten major and forty-eight minor precepts six times a day, day and night. They should earnestly and humbly pay homage to the Thousand Buddhas of the past, present, and future until they see auspicious signs. This may take one week, two to three weeks, or even a year—they must see auspicious signs. 'Auspicious signs' include the Buddha touching their head, seeing light, blossoms, or other extraordinary phenomena. Once this occurs, their offenses are purified.

If no auspicious signs appear, even repentance will be of no benefit. Such a person will not obtain the precepts in this lifetime, though they may accumulate the conditions to receive them later.

For violations of the forty-eight minor precepts, one may face their teacher and confess, upon which the offense is purified—this is different from the seven grave obstructions.

A teaching teacher must thoroughly understand all these distinctions within this Dharma. If they do not comprehend the profound sutras and precepts of the Greater Vehicle, the differences between heavy and light offenses, the principles of ultimate truth, the stages of seed-nature, nurturing nature, indestructible nature, path-nature, and true nature, as well as the various degrees of meditative observation, the ten levels of meditative absorption, and all methods of practice—if they fail to grasp the inner meaning of these teachings—yet for the sake of material gain or fame, seek many disciples greedily, pretending to understand all sutras and precepts merely for offerings, they are deceiving themselves and others. Bestowing the precepts under such conditions constitutes a minor defiling offense.

"Disciples of the Buddha, you must not explain these great precepts of the thousand Buddhas to those who have not yet received the bodhisattva precepts, or before outsiders and evil people, for the sake of personal gain or offerings. Nor should they be taught before those with wrong views—except for a king, no one else should hear them. Those evil people who do not accept the Buddha's precepts are called animals. Life after life, they will not encounter the Three Jewels; they are like wood or stone, without a mind, and are called those with wrong views, no different from a wooden block. If a bodhisattva explains the precepts of the seven Buddhas before such evil people, it is a minor offense that defiles the precept."

"If a disciple of the Buddha leaves home out of faith and receives the Buddha's true precepts, yet deliberately intends to violate these sacred precepts, they are unfit to receive offerings from any donor. They may not even walk on the king's land or drink the king's water. Five thousand great spirits will forever block their path, crying out, 'Great thief!' When they enter houses, cities, or dwellings, these spirits will constantly sweep away their footprints. All people will curse them, saying, 'A thief within the Buddha's Dharma!' No living being will want to even set eyes upon them. Those who violate the precepts are no different from animals or wooden statues. To destroy the true precepts is to commit a minor transgression.

"Good children of the Buddha! You should always maintain a single-minded commitment to receiving, upholding, reading, and reciting the Mahayana sutras and precepts. Even if you have to strip off your skin for paper, pierce your body for blood as ink, use your marrow for water, or break your bones for a brush, you should still write down the Buddha's precepts. You should also use tree bark, paper from plants, silk, and bamboo slats to write and preserve them. Always use the seven precious substances, priceless incense, flowers, and all kinds of precious items to make boxes and pouches to store the scripture rolls. If you do not make offerings to these in the proper manner, it is a minor offense."

"If you are a Bodhisattva disciple, you should constantly cultivate a heart of great compassion. Whenever you enter any city, town, or home and encounter sentient beings, you should proclaim: 'All you sentient beings should accept the Three Refugees and the Ten Precepts.' When you see cattle, horses, pigs, sheep, or any other animals, you should silently think and speak: 'You animals, arouse the Bodhi mind.' Wherever the Bodhisattva goes—mountains, forests, rivers, or wilderness—they should inspire all sentient beings to awaken the Bodhi mind. If this Bodhisattva fails to teach and guide sentient beings, they commit a minor transgression."

“If a bodhisattva frequently teaches and transforms others, arousing great compassion, when entering the home of generous nobles or patrons, they must not stand among the assembly to teach the Dharma to laypeople. Instead, they should sit in a high seat before the lay audience. A monastic teacher must not stand on the ground to teach the Dharma to the four assemblies. When teaching the Dharma, the teacher should sit on a high seat with incense and flowers offered, while the four assemblies listen from lower seats. This is like honoring one’s parents, respectfully following the teacher’s instructions, or serving the Brahmin who worships fire. If the teacher fails to follow this proper manner, they commit a minor offense.”

"If, as a disciple of the Buddha, you receive the Buddha's precepts with faith, whether you are a king, a prince, a high official, or a member of the fourfold assembly, do not rely on your high status to undermine the Buddha's teachings and precepts. Do not openly enact laws to control my fourfold assembly, forbidding them from leaving home to practice the Way, or from building statues, stupas, sutras, and precepts. Do not establish systems to govern the Sangha, keep records of monks, or place laypeople on high seats while bodhisattva monks stand below. Do not widely practice unrighteous deeds, treating monks like slaves serving their masters. A bodhisattva should receive offerings from all people, yet to become a servant to officials is contrary to the Dharma and precepts.

If a king or high official, with a good heart, receives the Buddha's precepts, do not commit the offense of destroying the Three Jewels. If you deliberately destroy the Dharma, you commit a secondary offense."

"Good spiritual seekers! If someone leaves home with a good heart but does so seeking fame and material gain, then recites the precepts of the seven Buddhas before kings and officials, and uses this to bind, restrict, or control monks, nuns, and bodhisattva disciples, they are like a worm eating the lion from within its own body. No outsider or demon can destroy the Buddha's teaching; only such people can.

When you accept the Buddha's precepts, you should protect them as you would protect your only child, or care for them as you would your own parents.

If a bodhisattva hears evil people using harsh words to slander the Buddha's precepts, it should feel like three hundred spears piercing their heart, or like being beaten with a thousand knives and ten thousand clubs. There is no difference.

It would be better to enter hell for a hundred lifetimes than to hear even one word of slander against the Buddha's precepts. How much worse it would be to break the precepts yourself, or to teach others to break them. Such actions show no respect or care.

If someone deliberately does these things, they commit a light offense.

These nine precepts should be studied and honored with sincere respect.

Children of the Buddha, these are the forty-eight minor precepts—you must uphold them. All Bodhisattvas of the past have recited them, all Bodhisattvas of the future will recite them, and all Bodhisattvas of the present are reciting them now. Children of the Buddha, listen closely! These ten major and forty-eight minor precepts have been recited by the Buddhas of the three times—past, future, and present—and I now recite them as well. All of you gathered here—whether kings, princes, officials, monks, nuns, laymen, or laywomen—who have received the Bodhisattva precepts, should embrace, recite, explain, and write down the eternal precept text of the Buddha-nature. Pass it on throughout the three realms so that all beings may benefit endlessly, generation after generation. By doing so, you will encounter a thousand Buddhas, each extending a hand to guide you, and in life after life, you will never fall into the three lower realms or the eight difficult states, but will always be born among humans or in the heavens.

Today, beneath this tree, I have briefly revealed the precepts taught by the seven Buddhas. Each of you should devote yourselves wholeheartedly to learning the Pratimoksha (the code of discipline), take joy in it, and put it into practice. As further explained in detail in the chapter on the Teaching of the Formless Heavenly King, this is the path of diligent learning.

The three thousand disciples seated at that moment, hearing the Buddha himself reciting the precepts, received them with deep reverence in their hearts, rejoicing, and were determined to uphold them.

At that time, Shakyamuni Buddha finished teaching the Ten Great Precepts from the Lotus Terrace Treasury World, the teaching on the Mind Ground Law Gate by Vairochana Buddha. Countless billions of Shakyamuni Buddhas likewise taught this Dharma Assembly—from the palace of the Great Self-King God down to this Bodhi Tree, in ten dwelling places—and for all bodhisattvas and countless multitudes to receive, uphold, recite, and explain its meaning. Thus it was throughout billions of worlds within the Lotus Treasury World, in worlds as numerous as atoms. All Buddhas’ mind-treasures, ground-treasures, precept-treasures, boundless vows and practice treasures, and the treasure of causal fruition and Buddha-nature everlasting existence—all these, all Buddhas spoke. The treasury of countless teachings was completely expounded. Then beings within billions of worlds received and upheld these teachings, rejoiced, and practiced accordingly. For an expanded explanation of the Mind Ground's characteristics, as taught in the chapter on Buddha Flower Light King.

Brahma Net Sutra: Chapter 10, Part 2 — The Bodhisattva Precepts Expounded by Vairocana Buddha