No. 694-A梵網合註緣起
Preface to the Combined Commentary on the Brahma's Net Sutra
大哉梵網經心地品之為教也。指點真性淵源。確示妙修終始。戒與乘而並急。頓與漸而同收。約本迹。則橫豎俱開。兼華嚴法華之奧旨。約觀行。則事理俱備。攬五時八教之大綱。文雖僅傳一品。義實統貫全經。緬惟智者大師之時。人根尚利。故既廣宣教觀法門。乃僅疏此下卷戒法。而大師精諳律藏。文約義廣。點示當年之明律者則易。開悟今時之昧律者則難。千有餘年。久成秘典。我蓮池和尚。始從而為之發隱。此其救時苦心。誠為不可思議。特以專弘淨土。律學稍疎。故于義疏。仍多闕疑之處。又下卷雖獲流通。而上卷猶未開闡。嗚呼。四依大士。于法豈有吝心。直是眾生緣薄。罕能遘于希有法門耳。智旭幼崇理學。即以千古聖賢道脉為己任。但恨障深慧劣。往往執東魯而謗西乾。後因聞自知錄序。并閱良知寂感之談。始發信心。嗣又聞地藏本願。并聽大佛頂經。猛圖出世。于是矢志參禪。逃家行脚。雖亦數發悟解。柰何尅證無期。賴有一點慚愧正因。斷不敢錯下承當生增上慢。以蹈邇來大妄語之覆轍。爰念夙因力薄。應須兼戒兼教以自熏修。先從闍梨古德法師。遵學戒之法于蓮老遺規。次探法華玄義摩訶止觀等書。私淑台家教觀。而毗尼一藏。細閱三番。梵網一經。奉為日課。遂於發隱所闕之疑。渙然氷釋。即上卷文古義幽。昔人所稱不能句讀者。亦復妙旨冷然現前。因擬一為合註。以補前人之缺。而此志雖發。緣障多端。六七年來。悠悠未遂。客歲藉大病為良藥方遂入山本志。適如是昉公。遠從閩地。携杖來尋。為其令師肖滿全公。請講此經。以資冥福。復有二三同志。歡喜樂聞。予繇是力疾敷演。不覺心華開發。義泉沸湧。急秉筆而隨記之。共成玄義一卷合註七卷。註既成。敘厥本末。以告來哲。葢雖不敢謂凡夫心力。實能超越前賢。而夙有微因。今復久誦。半生淹浹。自不無千慮之一得。故于理觀事相。不惜一一指陳。誠可勷開解篤行者之半臂也。後之覽者。尚勿以繁瑣而厭忽之。俟解行雙圓。廼歸諸筏喻可耳。
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.
前丁丑歲後安居第一褒灑陀日菩薩戒弟子智旭撰于九子別峯之梵網室中
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.
康熈丙辰歲四月八日千華菩薩戒弟子沈書準重刻
In the fourth month, on the eighth day, in the year Kangxi Bingchen, the Bodhisattva precept disciple Shen Shuzhun re-engraved this text.