Brahmā's Net Sutra Bodhisattva Precepts Commentary (梵網經菩薩戒本疏)

The Brahmā Net Sutra Bodhisattva Precepts Commentary, Chapter 1

Sutra Commentary by the Monk Fazang of West Temple, Wei

Now I will begin the translation directly, as the source content has been provided.

The Dharma body responds without fixed form, reaching across the shore of existence without clinging to shape; the wondrous wisdom flows through hidden channels, reaching the boundless and illuminating all appearances. The ultimate truth is clearly understood — through everyday matters, one can grasp the principle, transcending what is seen and heard. The hidden power meets conditions — through the principle, one can act, rising above all traces and tools of grasping. Thus, the Lotus Treasury World shines with sun and moon; the King of Bodhi Trees opens its nectar rain to aid all beings. A thousand flowers, a hundred thousand million blossoms — Vairocana is the fundamental body; ten major precepts and forty-eight lighter ones — Shakyamuni is the transformation. The ineffable Dharma awakens the mind-ground at the tip of a hair; the inconceivable light radiates from the entire body atop the form realm. Thus, the forty-two stages are cultivated together by great beings; the eighty thousand forms of dignified conduct are achieved equally by sages and saints. Moreover, the limitless precepts, as countless as river sands, perfectly encompass the three pure precepts; the rigorous rules, numerous as dust motes, integrate all through the six stages. Like Indra's net, they are the same yet not the same; akin to the ocean of perfect wisdom, they are different yet not different. Equal to the wish-fulfilling jewel raining treasures, they nurture all beings; like a garland adorning the body, they bring the merit of wondrous awakening to completion. Therefore, bodhisattvas of the five stages all rely on this perfection of causes; thus have the Tathagatas of the three times attained the fullness of fruits. It is the direct path of the bodhimanda and the excellent guide to supreme enlightenment. Great indeed! Difficult to express in words. Now, "Brahmā" names the essential purity, free from defilement by nature; "Net" is a metaphor that reveals its function; "Sutra" weaves and binds, embodying both essence and function together; "Vairocana" means universally illuminating the perfected fruit; "Speaks" indicates teaching in response to capability. "Bodhisattva" marks the cause, distinct from the fruit, revealing the one who upholds; "the ten major (precepts)" etc. distinguishes the Dharma from the person, revealing what is upheld. The major ones split into two groups of five; the lighter ones divide into six groups of eight. Because they prevent wrongdoing, they are called "precepts"; being in a single roll, it is called "one volume." Hence the title: "The Brahmā Net Sutra, Spoken by the Buddha Vairocana, on the Bodhisattva Precepts: Ten Major and Forty-Eight Lighter, in One Volume."

To explain this sutra, I will briefly outline ten points: First, the causes for the teaching's arising; Second, which canon it belongs to; Third, the scope of teachings it encompasses; Fourth, the intended audience; Fifth, the nature of the teaching as expression; Sixth, its core theme and purpose; Seventh, the meaning of the sutra's title; Eighth, the origins and development of the teaching; Ninth, its textual divisions and transmission; Tenth, a line-by-line commentary.

**Why is the Bodhisattva Precepts established?** Briefly, there are ten reasons: 1) Because it is the natural way of the Dharma; 2) To show the fundamental practice; 3) To guide those with great capacity; 4) To bestow the life of the Dharma; 5) To bestow the supreme benefit; 6) To accomplish all practices; 7) To attain all stages; 8) To eradicate heavy obstacles; 9) To reveal the true nature; 10) To attain the supreme fruit.

**1. Because it is the natural way of the Dharma:** These threefold pure precepts of a Bodhisattva are the direct path to the seat of enlightenment and the complete cause for Buddhahood. Therefore, when all Buddhas appear in the world to benefit beings, they follow the ancient Dharma. It is the natural, fundamental rule to first establish the Bodhisattva Prātimokṣa as the essential foundation, just as a king's highway follows its established course. Thus, it must be taught. As it is said later: "Each sitting under the Bodhi tree, they recite the precepts of my original teacher." And also: "It is Vairocana who recites; I also recite thus." This means: Since these are the precepts of the Buddha, the original teacher, and it only says "recite" and not "expound," it shows this is the fundamental Dharma, not a newly created rule. It also says: "Past Buddhas have taught it, present Buddhas teach it, future Buddhas will teach it." Thus, we know they all teach the same.

**2. To show the fundamental practice:** All Buddhas of the three times, in their past lives, practiced this same precept and thereby achieved perfect enlightenment. Therefore, upon attaining enlightenment, they first reveal this essential teaching for Bodhisattvas to cultivate. As it says later: "The source of all Buddhas, the root for those practicing the Bodhisattva path." And also: "All Bodhisattvas of the past have studied it, present ones study it, future ones will study it." This means: Without this precept, not a single Bodhisattva could attain Buddhahood.

**3. To guide those with great capacity:** When a Tathāgata appears in the world, if this Bodhisattva Vinaya is not revealed, sentient beings who have just aroused the great Bodhi mind will not know what should be done and what should not be done, and thus their progress will lack a foundation. Therefore, it is essential to establish the Bodhisattva training rules, so they know how to advance. As the *Treatise on the Great Perfection of Wisdom*, Volume 15, says: "It is like wanting to walk without feet, wanting to fly without wings, wanting to cross a river without a boat—it is impossible. If one lacks precepts yet seeks a good result, it is likewise. If a person discards these precepts, even if they dwell in mountain austerity, eating fruits and herbs, they are no different from birds and beasts."

**4. To bestow the life of the Dharma:** If sentient beings lack this precept, the life of the Dharma is not established, and they are no different from insentient things or animals. As the *Sūtra of the Adornments* (Brahmajāla Sūtra), lower volume, says: "Sons of the Buddha! If any sentient being of past, future, or present does not receive the Bodhisattva precepts, they are not called sentient beings. They are no different from ignorant animals and are not called human. They are far from the ocean of the Three Jewels, they are not Bodhisattvas, not male, not female," and so forth.

**5. To bestow the supreme benefit:** Because the supreme Bodhisattva precepts benefit beings, they will certainly enable them to attain perfect enlightenment. The *Sūtra of the Adornments* says: "Furthermore, if a Dharma teacher can, in any land, teach even one person to leave home and receive the Bodhisattva precepts, the merit of that teacher surpasses that of building eighty-four thousand stūpas. How much more for two, three, up to hundreds and thousands—the resulting merit is immeasurable."

**6. To accomplish all practices:** All the vast, boundless practices of a Bodhisattva are fundamentally based on pure precepts. The *Treatise on the Great Perfection of Wisdom*, Volume 15, says: "Just as the great earth is the support for all things with form, so too are precepts the dwelling place for all wholesome dharmas." Also, the *Avataṃsaka Sūtra* says: "Just as when building a palace, one first lays a firm foundation, so too are generosity and precepts the foundation for all Bodhisattva practices." This sūtra later says: "All Bodhisattvas of the past have studied it, present ones study it, future ones will study it."

**7. To attain all stages:** By fully possessing the Bodhisattva precepts, faith and practice are accomplished, and one can then enter the Ten Abodes and other stages. The *Sūtra of the Adornments* says: "Those who first arouse the mind, leave home, and wish to succeed to the Bodhisattva stages must first receive the precepts of the true Dharma. The precepts are the fundamental treasury of all practices and virtuous qualities, directing one straight to the fruit of Buddhahood." Question: Stages are accomplished by wisdom; why speak of precepts? Answer: The precepts encompass the threefold collection. Since the collection for cultivating goodness includes great wisdom, this is not contradictory. In the later text, the Ten Grounds of Faith, Ten Grounds of Development, etc., are all accomplished because of this. Another question: How do we know these Bodhisattva precepts are primarily practiced by Bodhisattvas before the First Ground? Answer: The *Sūtra of the Adornments*, lower volume, says: "I now, under this tree, teach the initial precept method for 1.4 billion people who are Bodhisattvas of the Faith Stage before the First Ground. Sons of the Buddha! These Faith Stage Bodhisattvas practice the ten precept dharmas for ten thousand kalpas and will then enter the Ten Abiding Minds." This refers to this.

**8. To eradicate heavy obstacles:** There are two types of heavy obstacles: afflictions and karma. Now, by fully guarding the three actions (body, speech, mind), within the precepts of restraint, no evil is left unstopped; the seeds of afflictions and karma are what is to be eliminated. Therefore, the *Sūtra of the Adornments*, lower volume, says: "Having received the Ten Inexhaustible Precepts, the recipient transcends the four māras, goes beyond the suffering of the three realms. From life to life, they do not lose these precepts; they constantly follow the practitioner until Buddhahood."

**9. To reveal the true nature:** By fully possessing these pure Bodhisattva precepts, obstacles are eradicated, practice is accomplished, and one's nature becomes ultimately free. As it says later: "The Buddha-nature is eternal, the precept Dharma flows everywhere."

**10. To attain the supreme fruit:** When this pure precept is perfected in the causal stage, one will certainly obtain the Tathāgata's perfect, luminous, supreme fruit. Therefore, the *Avataṃsaka Sūtra* says: "Precepts are the unsurpassed basis for enlightenment; one should fully uphold the pure precepts." This sūtra later says: "Countless multitudes of Bodhisattvas, through this, attain perfect enlightenment." This is what it means.

Second, regarding what the scriptural collections include, there are four aspects:

First, according to the two collections, there are two: the Great and Lesser Vehicles each have the Bodhisattva Collection and the Śrāvaka Collection. Among these four, this is exclusively included in the Bodhisattva Collection within the Great Vehicle, or it may also be included in the Śrāvaka Collection of the Great Vehicle, since both greater and lesser śrāvakas are all permitted to attain Buddhahood and uphold these precepts. It also broadly includes the Bodhisattvas of the Lesser Vehicle, since matters such as their attainment of Buddhahood in thirty-four mind-moments are not separate from this actual precept system. It may also be included in the Śrāvaka Collection, since the individual liberation precepts upheld by the seven assemblies are all encompassed within the Bodhisattva discipline. Therefore, those teachings are also found here.

Second, according to the three collections, there are also two: First, it belongs solely to the Great Vehicle Vinaya Collection, because it fully proclaims and clarifies the practice of discipline. Second, it may also be included in the other two collections, because precepts encompass the three aggregates, covering the three trainings, and the five stages of attainment necessarily include the others as well.

Third, according to the ten collections, there are also two: it belongs solely to the Precept Collection, or it may also be included in the others, because the three aggregates encompass all practices.

Fourth, according to the twelve divisions of teachings, there are also two: First, it is included in the sūtras of dependent origination. Second, it may also be included in the others. This should be understood accordingly.

Third, regarding the scope of teachings: The sacred teachings are countless, but broadly they can be divided into two categories: first, the Teaching of Guidance, and second, the Teaching of Regulations. To explain this distinction, I will briefly present four aspects.

First, in terms of content: The Teaching of Guidance refers to the Buddha's appearance in the world, universally teaching all beings about causes and effects, principles and phenomena. The Teaching of Regulations refers to pointing out faults, revealing wrongdoings, establishing proper standards, and for those who violate the rules, listing their offenses and clarifying the severity and categories of precept violations.

Second, in terms of audience: The Teaching of Guidance is universally directed at both internal and external audiences—regardless of whether one is a Buddhist practitioner or an outsider—addressing all equally. The Teaching of Regulations is exclusively given to the Buddha's own inner circle, and is taught privately and confidentially.

Third, in terms of benefits: The Teaching of Guidance merely helps beings move away from inherent wrongdoings and gives rise to faith and other virtuous practices. The Teaching of Regulations helps beings separate from both inherent and circumstantial wrongdoings, protecting against criticism, maintaining proper conduct that serves as a model, generating faith in others, and glorifying the true Dharma—cultivating oneself and guiding others.

Fourth, in terms of authority: The Teaching of Guidance can be spoken by five kinds of beings, as stated in the *Great Treatise on the Perfection of Wisdom*: (1) the Buddha, (2) bodhisattvas, (3) disciples, (4) sages, and (5) emanation beings. The Teaching of Regulations can only be spoken by the Buddha himself, for only he can establish the severity of precepts; no one else is capable of this.

Due to these four distinctions, the two teachings are differentiated. Within these two, our subject falls under the Teaching of Regulations. Although regulations apply to both the Lesser and Greater Vehicles, this one is still included within the Greater Vehicle tradition.

Fourth, revealing the beings who are the objects of this teaching: there are four categories. First, according to spiritual lineage. Second, according to obstacles and hindrances. Third, according to the awakening of resolve. Fourth, according to one's current stage.

Regarding the first category, there are two aspects. First, from the perspective of the provisional teachings: among the five spiritual lineages, those of fixed disposition—namely, the two vehicles (those destined for arhatship or solitary awakening) and those without any lineage—are not the objects of this teaching, because they are not suitable vessels for it. The Bodhisattva lineage is precisely the intended recipient, and the indeterminate lineage is also included, as explained in the *Yogācārabhūmi* and similar texts.

Second, from the perspective of the definitive teachings: all five lineages are the objects of this teaching, because it is affirmed that all sentient beings possess the Buddha-nature. Those called "fixed-disposition two-vehicle practitioners" are so named because they will definitely enter cessation in this very life—not because, after that cessation, they will not proceed toward the great Enlightenment. This is as taught in the *Lotus Sūtra*, the *Laṅkāvatāra Sūtra*, and the *Ratnagotravibhāga*.

Furthermore, those who slander the Mahāyāna create the cause for being *icchantikas* (those without faith). Based on their being in that state for an immeasurable time, they are described as "without lineage"—but this does not mean they are ultimately devoid of the pure nature. This is as taught in the *Ratnagotravibhāga* and the *Buddha-nature Treatise*. Moreover, according to the *Buddha-nature Treatise* itself, the claim that some beings have no Buddha-nature is an incomplete teaching, as explained above. Therefore, all sentient beings are the objects of this teaching.

Regarding the second category—obstacles and hindrances—there are also two aspects. First, even if one wishes to awaken the resolve, if one possesses the seven obstructions, one is not a suitable vessel in this present life. Second, one must engage in profound repentance to eliminate the obstructions; when auspicious signs appear in response, and one's resolve is pure and direct, only then does one become a suitable vessel.

Regarding the third category—the awakening of resolve—there are also two aspects. First, even if one has the spiritual lineage within, if the great Bodhi mind has not yet arisen presently, one is not yet a suitable vessel for the Bodhisattva precepts. Second, one must awaken the resolve and directly pursue virtuous practice, free from faults such as seeking fame or profit through improper means—only then does one become a suitable vessel and the object of this teaching.

Regarding the fourth category—one's current stage—there are also two aspects: the final stage and the initial stage. The final stage refers to those from the three worthy stages up to the stage of Dharma Cloud. Bodhisattvas at the final stage also receive and uphold the pure Bodhisattva precepts, but what they receive across lifetimes is not newly obtained, since they already possess the precepts intrinsically by nature—so they are not the primary objects here. The initial stage refers to those from the first arousal of intention down through the ten faiths. At this stage, with regard to this precept code, one receives and follows, upholds and may transgress—hence, they are the primary objects. As stated in the *Avataṃsaka Sūtra* (the *Flower Ornament Scripture*), at the first moment of the ten faiths, one receives these ten precepts; from the time of entering the stages onward, it is simply a matter of further cultivation and refinement.