No. 679-A梵網經心地品菩薩戒義疏發隱序
Preface to the Commentary on the Brahmā's Net Sutra: Mind-Ground Chapter and the Hidden Meanings of the Bodhisattva Pre
聞夫心佛眾生。一而已矣。生本即佛。佛本即心。心自不生。戒將焉用。自迷心而起於惑海。浩爾難窮。乃因心而建以法門。茫乎無量。然而法必有紀。事斯可循。繇是無量而約以恒沙。恒沙而約以八萬又約之則從萬而千。又約之則從百而十。又約之則六度張其大目。又約之則三學總其宏綱。而復融會乎三。捃束為二。雙配故云定慧。單舉則號毗尼。斯蓋遡流及源。全歸此戒。緣名覓體。惟是一心。心攝也。遊念斂而湛寂生。心寂也。定力深而慧光發。三學既備。六度自修。無量法門。皆舉之矣。大哉戒也。其一切法之宗歟。顧本其類也。有小乘。有大乘。而別其戒也。曰聲聞。曰菩薩。一則清修外慎。而身絕非為。一則正觀內勤。而心無慝念。一則守己便名無犯。澤匪旁兼。一則利他方表能持。道非有我。一則隨事設匡維之制。漸就良模。一則當時陳畫一之規。頓周善法。一則精嚴分齊。局為僧尼。一則剖破藩籬。統該緇素一則依制止稱制止。遵故轍而明近功。一則即律儀超律儀。運神機而樹偉績。體既如是。用胡不然。其滅惡也。或如朝曦。泮冰。遲久而堅凝未動。或如紅爐點雪。剎那而影迹無存。其生善也。或如嬰兒學語。片言而蹇吃連朝。或如大造回春。萬卉而萌芽一旦。其度生也。或如流螢燭地。光生跬步。而僅為蟻徑之資。或如杲日麗天。暉暎虗空。而普作人寰之益。霄壤不足評其勝劣。日劫何所喻其高卑。故知欲入如來乘。必應先受菩薩戒。繇此戒而發舒萬行。則普賢願王。繇此戒而廓徹孤明。則文殊智母。諸佛所同揚之標幟。千賢所共履之康莊。大哉菩薩戒也。其一切戒之宗歟。是以舍那面授。妙海親聞。千華之上慈尊。枝枝衍秀。七佛而來譯主。字字傳音。惜乎雖具全經。未彰妙疏。緬惟智者。始創微言。洎我愚夫。重披隱義。曠劫波靈臺之秘典。何幸躬逢。數聖人道岸之芳塵。深慚踵接。惟冀流通授受。拂古鏡以維新。遞互承繩。續先燈而廣照。各各悟惟心之佛。而恒以戒攝心。人人了是佛之生。而竟以生成佛。若僧若俗。是人是神。不簡惡道幽途。無論異形殊類。但知聞法。齊登梵網法門。凡厥有心。盡入舍那心地云爾。
Consider this: the mind, the Buddha, and all beings are ultimately one. Beings are fundamentally Buddha; Buddha is fundamentally mind. If the mind itself does not arise, what use is there for precepts? It is from the deluded mind that the vast ocean of confusion arises, boundless and difficult to fathom. Therefore, based on this mind, the Dharma gates are established, immeasurable and vast.
Yet, the Dharma must have order; affairs must have a path to follow. Thus, from the immeasurable, it is condensed to the sands of the Ganges; from the sands of the Ganges, it is condensed to eighty-four thousand. Further condensed, it goes from ten thousand to one thousand; further condensed, from one hundred to ten. Further condensed, the Six Perfections outline the major categories; further condensed, the Threefold Training gathers the grand framework. And then, harmonizing the three, they are bundled into two: paired, they are called Samadhi and Prajna; singled out, they are called Vinaya (precepts).
This is tracing the stream back to its source, all returning to these precepts. Following the name to seek the essence, it is only the one mind. When the mind is gathered, wandering thoughts subside and serene stillness arises. When the mind is still, the power of concentration deepens and the light of wisdom shines forth. When the Threefold Training is complete, the Six Perfections are naturally cultivated. All immeasurable Dharma gates are encompassed herein.
Great indeed are the precepts! Are they not the essence of all Dharmas? Considering their categories, there are the Hinayana and the Mahayana. Distinguishing their precepts, there are the Śrāvaka precepts and the Bodhisattva precepts.
One emphasizes pure cultivation and external vigilance, with the body refraining from wrongdoing. The other emphasizes diligent internal right contemplation, with the mind free from hidden defilements. One considers oneself faultless if one merely guards one’s own conduct, with benefits not extended to others. The other demonstrates true upholding by benefiting others, with the path free from self-attachment. One establishes rules according to circumstances, gradually shaping good conduct. The other presents a unified standard at the outset, instantly encompassing all wholesome Dharmas. One is strictly defined, limited to monastics. The other breaks down barriers, encompassing both monastics and laity. One adheres to the rules as rules, following the old path to achieve near-term merit. The other transcends rules while embodying them, employing wondrous skill to establish great deeds.
Since the essence is thus, how could the function be otherwise? In eradicating evil, it may be like the morning sun melting ice—slowly, with stubborn solidity not yet moved. Or it may be like a red furnace touching snow—in an instant, without a trace remaining. In generating goodness, it may be like an infant learning to speak—a single word stammered over many days. Or it may be like the great creation returning to spring—ten thousand plants sprouting all at once. In liberating beings, it may be like a firefly lighting the ground—its glow illuminating only a few steps, merely aiding an ant’s path. Or it may be like the bright sun shining in the sky—its radiance filling the void, universally benefiting the human realm.
The difference between heaven and earth is insufficient to evaluate their superiority; days and eons cannot describe their heights and depths. Therefore, know that to enter the vehicle of the Tathāgata, one must first receive the Bodhisattva precepts. From these precepts, all practices unfold—thus, the vows of Samantabhadra. From these precepts, solitary clarity expands and penetrates—thus, the wisdom mother of Mañjuśrī. They are the banner raised in unison by all Buddhas; the broad highway trodden by a thousand sages. Great indeed are the Bodhisattva precepts! Are they not the essence of all precepts?
Thus, they were personally bestowed by Vairocana and intimately heard by Miaohai. From the thousand-petaled throne of the Compassionate Honored One, each branch spreads its splendor. From the seven Buddhas to the translator masters, each word transmits the sound. Alas, although the complete scripture exists, its wondrous commentary has not been fully revealed. Reflecting on the wise ones, they first created subtle words. Up to us ordinary beings, we again uncover hidden meanings.
The secret canon of the spiritual terrace, through countless kalpas—how fortunate to encounter it personally! The fragrant dust of the sages’ shore—deeply ashamed to follow in their footsteps. We only hope that through circulation and transmission, the ancient mirror may be polished anew; through mutual succession, the former lamp may continue to shine widely.
May each realize the Buddha within the mind, and constantly use the precepts to gather the mind. May everyone understand that all beings are Buddha, and ultimately achieve Buddhahood through this very life. Whether monastic or lay, human or divine—not excluding evil paths or dark destinies, regardless of different forms or kinds—all who hear the Dharma shall ascend together to the Brahma Net Dharma gate. All who possess a mind shall enter the heart-ground of Vairocana.
時萬歷十五年歲次丁亥二月八日菩薩戒弟子杭雲棲寺比丘袾宏謹識
Recorded on the eighth day of the second month in the fifteenth year of the Wanli era, corresponding to the cyclical year Dinghai, by the monk Zhuhong, a disciple of the Bodhisattva Precepts, at Yunqi Temple in Hangzhou.