Preface to the Combined Commentary on the Brahma's Net Sutra

How profound and great is the *Brahmajala Sutra*, the "Mind-Ground Chapter" as a teaching! It points directly to the profound source of our true nature and clearly reveals the complete path of wondrous practice. Precepts and the vehicle of liberation are both urgently needed; sudden and gradual approaches are equally embraced. In terms of its fundamental and manifested aspects, it opens up both the horizontal and vertical dimensions, encompassing the profound meanings of the *Avatamsaka* and *Lotus Sutras*. In terms of contemplation and practice, it fully integrates both phenomena and principle, gathering the essential outline of the Five Periods and Eight Teachings. Although only one chapter of the text has been transmitted, its meaning truly connects and penetrates the entire sutra.

Reflecting on the time of the Great Master Zhiyi, people's spiritual faculties were still sharp. Therefore, after extensively expounding the teachings and contemplative methods, he only composed a commentary on the precepts of this latter volume. As the Master was deeply versed in the Vinaya treasury, his commentary was concise in words but vast in meaning. For the Vinaya experts of his time, his pointers were easy to grasp, but for those of our era who are confused about the precepts, it is difficult to open their understanding. For over a thousand years, it has long become a secret classic.

It was our Venerable Master Lianchi who first elucidated its hidden meanings. This effort to save the times, born of his profound compassion, is truly inconceivable. However, as he focused primarily on propagating the Pure Land teachings, his engagement with Vinaya studies was somewhat less frequent. Consequently, in his commentary on the meaning, there remained many points of doubt and uncertainty. Furthermore, while the latter volume gained circulation, the former volume had yet to be opened and explained. Alas! For a great being who relies on the Four Reliances, how could there be any stinginess regarding the Dharma? It is simply that the karmic conditions of sentient beings are meager, rarely enabling them to encounter such a rare Dharma gate.

In my youth, Zhixu revered the School of Principle. I took upon myself the responsibility for the lineage of the ancient sages and worthies. However, I regret that my karmic obstructions were deep and my wisdom inferior. I often clung to the teachings of the Eastern Sage [Confucius] and slandered those of the Western Land [Buddhism]. Later, upon reading the preface to the *Record of Self-Knowledge* and perusing discussions on the innate knowing and its stillness and responsiveness, I first gave rise to faith. Subsequently, upon hearing of the original vows of Ksitigarbha and listening to the *Surangama Sutra*, I fiercely resolved to transcend the world. Thereupon, I vowed to practice Chan, left home, and traveled extensively. Although I also experienced several moments of awakening and understanding, alas, the time for genuine realization was not yet at hand. Relying on a thread of shame and a correct cause, I absolutely dared not mistakenly assume attainment and give rise to pride, thus treading the disastrous path of gross false speech that has become common lately.

Considering that my past karmic roots were weak, I felt I must combine precepts and teachings to perfume and cultivate myself. First, I followed the Venerable Elder Lianchi's remaining guidelines under the guidance of my teacher, the Virtuous Old Master, to respectfully learn the methods of the precepts. Next, I explored texts such as the *Profound Meaning of the Lotus Sutra* and the *Great Calming and Contemplation*, privately studying the Tiantai teachings and contemplation. As for the entire Vinaya treasury, I carefully read it through three times. The *Brahmajala Sutra* became my daily practice. Consequently, the doubts left unresolved in the *Elucidation of Hidden Meanings* melted away like ice. Even the ancient language and profound meaning of the first volume, which people of the past said they could not even punctuate, also revealed their wondrous intent, cool and clear, appearing before me.

Thus, I planned to compose a combined commentary to supplement what the predecessors lacked. Although this aspiration arose, karmic obstacles were numerous. For six or seven years, it drifted along unfulfilled. Last year, relying on a serious illness as good medicine, I finally managed to fulfill my original intention to enter the mountains. Coincidentally, the Venerable Shifang came from afar, traveling from the Min region with his staff to seek me out. He requested on behalf of his late teacher, the Venerable Xiaoman Quan, that I lecture on this sutra to transfer merit for his benefit in the afterlife. Furthermore, there were two or three companions who joyfully wished to listen. Thereupon, despite my illness, I strenuously expounded it. Unconsciously, the flower of my mind bloomed, and springs of meaning boiled forth. I hurriedly took up my brush and recorded them as they came. Together, they formed one volume of Profound Meaning and seven volumes of Combined Commentary.

Now that the commentary is completed, I narrate its origin and conclusion to inform future wise ones. Although I dare not claim that an ordinary person's mental power can truly surpass that of the former worthies, due to slight karmic causes from the past and now having long recited it, a half-lifetime of immersion has naturally not been without one useful thought among a thousand considerations. Therefore, regarding principle-contemplation and phenomenal practice, I have spared no effort in pointing out each one in detail. It can truly serve as an aid, like an extra arm, for those who open their understanding and practice earnestly. May those who read it in the future not dislike or neglect it due to its detail. Wait until understanding and practice are both perfected, then you may set it aside like a raft after crossing.

In the first Uposatha day of the later rainy season retreat, in the year of Dingchou, the Bodhisattva precept disciple Zhixu composed this at the Fanwang Chamber on the Nine Sons Peak.

In the fourth month, on the eighth day, in the year Kangxi Bingchen, the Bodhisattva precept disciple Shen Shuzhun re-engraved this text.