Preface to the Commentary on the Brahmā's Net Sutra: Mind-Ground Chapter and the Hidden Meanings of the Bodhisattva Pre

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.

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.