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大正藏第 24 册 No. 1484 梵网经 No. 1484 梵网经序 夫宗本湛然，理不可易，是以妙穷于玄原之境、万行起于深信之宅。是以天竺法师鸠摩罗什，诵持此品以为心首。此经本有一百十二卷六十一品。什少践于大方，齐异学于迦夷。弘始三年淳风东扇，秦主姚兴，道契百王、玄心大法，于草堂之中，三千学士与什参定大小二乘五十余部，唯《梵网经》最后诵出。时融、影三百人等，一时受菩萨十戒。岂唯当时之益，乃有累劫之津！故与道融别书，出此心地一品，当时有三百余人诵此一品。故即书是品八十一部，流通于后代持诵相授。嘱诸后学好道君子，愿来劫不绝共见龙华。 梵网经序 沙门僧肇作 夫梵网经者，盖是万法之玄宗、众经之要旨，大圣开物之真模、行者阶道之正路。是以如来权教虽复无量，所言要趣莫不以此为指南之说。是以秦主，识达圆中、神凝纷表，虽威纶四海而沾想虚玄，虽风偃八荒而静虑尘外。故弘始三年淳风东扇，于是诏天竺法师鸠摩罗什，在长安草堂寺，及义学沙门三千余僧，手执梵文、口翻解释五十余部。唯梵网经一百二十卷六十一品，其中菩萨心地品第十专明菩萨行地。是时道融、道影三百人等即受菩萨戒，人 现代汉语译本 《梵网经序》 根本的宗旨是湛然不动的，真理是不可改变的。因此，精妙的道理穷尽于玄远的境界，万种修行都源于深刻的信念。所以，天竺（India）法师鸠摩罗什（Kumārajīva），诵持此经的这一品作为核心。此经原本有一百十二卷六十一品。鸠摩罗什年少时就精通佛法，在迦夷（Kāśī）与不同的学派辩论。弘始三年，淳厚的风气向东传播，秦王姚兴，他的道行与古代圣王相契合，内心深信大法，在草堂寺中，三千学士与鸠摩罗什一起参订大小乘五十余部经典，只有《梵网经》（Brahmajāla Sūtra）最后才诵出。当时道融、道影等三百人，一时受了菩萨十戒。这岂止是当时的利益，更是累世的福泽！所以与道融另写书信，单独取出这部《心地品》，当时有三百余人诵读这一品。因此就抄写这一品八十一部，流通于后代，让人们持诵相传。嘱咐各位好学的君子，希望在未来的劫数里不会断绝，共同在龙华树下相见。 《梵网经序》 沙门僧肇（Saṃghadeva）作 《梵网经》（Brahmajāla Sūtra），是万法的玄妙宗旨，是众多经典的重要纲要，是大圣开创事物的真实模范，是修行者登上道的正路。因此，如来（Tathāgata）的权巧教法虽然无量，但所说的重要旨趣没有不以此经作为指南的。所以秦王，认识通达圆融的中道，精神凝聚于纷繁的外表，虽然威震四海却心怀虚玄，虽然风靡天下却能静心思考于尘世之外。所以在弘始三年，淳厚的风气向东传播，于是诏令天竺（India）法师鸠摩罗什（Kumārajīva），在长安（Chang'an）草堂寺，与精通义学的沙门三千余僧，手持梵文原本，口译解释五十余部经典。只有《梵网经》（Brahmajāla Sūtra）一百二十卷六十一品，其中《菩萨心地品》第十专门阐明菩萨的修行境界。当时道融、道影等三百人就受了菩萨戒，人们
English
English version Brahmajāla Sūtra Preface No. 1484 Brahmajāla Sūtra Preface Fundamentally, the ultimate principle is serene and unchanging; truth is immutable. Thus, profound principles are exhausted in the realm of the mysterious and distant, and myriad practices arise from the abode of deep faith. Therefore, the Indian (India) Dharma Master Kumārajīva, recited and upheld this chapter as the core. This scripture originally consisted of one hundred and twelve fascicles and sixty-one chapters. Kumārajīva was proficient in Buddhist teachings from a young age, debating with different schools in Kāśī. In the third year of the Hongshi era, a pure atmosphere spread eastward, and King Yao Xing of Qin, whose conduct aligned with ancient sage kings and whose heart deeply believed in the Great Dharma, in the Caotang Monastery, three thousand scholars, together with Kumārajīva, participated in the revision of over fifty scriptures of the Mahayana and Hinayana traditions. Only the Brahmajāla Sūtra was recited last. At that time, Dao Rong, Dao Ying, and three hundred others received the ten Bodhisattva precepts at once. This was not only beneficial at that time but also a blessing for countless kalpas! Therefore, a separate letter was written to Dao Rong, extracting this 'Mind-Ground Chapter,' which was recited by over three hundred people at the time. Thus, eighty-one copies of this chapter were transcribed and circulated to later generations for recitation and transmission. I entrust this to all virtuous scholars who love the Way, hoping that in future kalpas, we will not be separated and will meet together under the Dragon Flower Tree. Brahmajāla Sūtra Preface Composed by the Śrāmaṇa Saṃghadeva The Brahmajāla Sūtra is the profound essence of all dharmas, the essential meaning of all scriptures, the true model for the Great Sage's creation of things, and the correct path for practitioners to ascend to the Way. Therefore, although the Tathāgata's expedient teachings are immeasurable, the essential points spoken of all take this scripture as a guide. Therefore, the King of Qin, with his understanding reaching the perfect Middle Way and his spirit focused amidst the chaos of appearances, although his authority extended over the four seas, he cherished the ethereal and profound; although his influence swept across the eight directions, he could calmly contemplate beyond the mundane world. Thus, in the third year of the Hongshi era, a pure atmosphere spread eastward, and he summoned the Indian (India) Dharma Master Kumārajīva to the Caotang Monastery in Chang'an, along with over three thousand Śrāmaṇas well-versed in Buddhist doctrines, to hold the original Sanskrit texts and orally translate and explain over fifty scriptures. Only the Brahmajāla Sūtra, with one hundred and twenty fascicles and sixty-one chapters, among which the tenth chapter, 'Bodhisattva Mind-Ground Chapter,' specifically elucidates the Bodhisattva's stages of practice. At that time, Dao Rong, Dao Ying, and three hundred others received the Bodhisattva precepts, and people --------------------------------------------------------------------------------
Chinese
各诵此品以为心首。师徒义合，敬写一品八十一部，流通于世。欲使仰希菩提者追踪以悟理故，冀于后代同闻焉。 梵网经卢舍那佛说菩萨心地戒品第十卷上 后秦龟兹国三藏鸠摩罗什译 尔时释迦牟尼佛，在第四禅地中摩醯首罗天王宫，与无量大梵天王、不可说不可说菩萨众说莲花台藏世界卢舍那佛所说心地法门品。是时释迦身放慧光，所照从此天王宫乃至莲花台藏世界。其中一切世界一切众生，各各相视欢喜快乐，而未能知此光光何因何缘，皆生疑念；无量天人亦生疑念。 尔时众中玄通华光王菩萨从大庄严花光明三昧起，以佛神力放金刚白云色光，光照一切世界。是中一切菩萨皆来集会与共，同心异口问：“此光光为何等相？”是时释迦即擎接此世界大众，还至莲花台藏世界百万亿紫金刚光明宫中，见卢舍那佛坐百万莲花赫赫光明座上。时释迦佛及诸大众，一时礼敬卢舍那佛足下已。释迦佛言：“此世界中地及虚空一切众生，为何因何缘得成菩萨十地道？当成佛果为何等相？”如如佛性本原品中广问一切菩萨种子。 尔时卢舍那佛即大欢喜，现虚空光体性本原成佛常住法身三昧，示诸大众：“是诸佛子！谛听，善思修行。我已百阿僧祇劫修行心地，以之为因，初舍凡夫成等正觉 现代汉语译本：各自诵读此品，作为修行的核心。师徒之间情义相合，恭敬地书写此品八十一部，使其在世间流传。希望能够使仰慕菩提的人追随此经的指引而领悟真理，期望在后代能够一同听闻此法。 《梵网经·卢舍那佛（Vairocana Buddha）说菩萨心地戒品》第十卷上 后秦龟兹国三藏鸠摩罗什（Kumārajīva）译 当时，释迦牟尼佛（Śākyamuni Buddha）在第四禅天地的摩醯首罗（Maheśvara）天王宫，与无量的大梵天王（Mahābrahmā）以及不可说不可说的菩萨众，宣说莲花台藏世界卢舍那佛（Vairocana Buddha）所说的心地法门品。这时，释迦牟尼佛（Śākyamuni Buddha）身上放出智慧之光，所照之处从这天王宫直至莲花台藏世界。其中一切世界的一切众生，各自互相看着，欢喜快乐，但是未能知道这光芒是因何而起，皆生起疑念；无量的天人也生起疑念。 这时，大众中的玄通华光王菩萨，从大庄严花光明三昧中起身，以佛的神力放出金刚白云色的光芒，光芒照耀一切世界。其中的一切菩萨都来集会，共同以不同的声音问道：‘这光芒是何等的景象？’这时，释迦牟尼佛（Śākyamuni Buddha）就擎起接引这个世界的大众，回到莲花台藏世界百万亿紫金刚光明宫中，见到卢舍那佛（Vairocana Buddha）坐在百万莲花赫赫光明座上。当时，释迦牟尼佛（Śākyamuni Buddha）及诸位大众，一时礼敬卢舍那佛（Vairocana Buddha）的足下之后。释迦牟尼佛（Śākyamuni Buddha）说道：‘此世界中地上及虚空中的一切众生，是因何因缘得以成就菩萨十地之道？当成就佛果时又是何等的景象？’如同《如如佛性本原品》中广泛询问一切菩萨的种子。 这时，卢舍那佛（Vairocana Buddha）即大欢喜，显现虚空光体性本原成佛常住法身三昧，向大众开示：‘各位佛子！仔细听，好好思考修行。我已于百阿僧祇劫修行心地，以此为因，最初舍弃凡夫之身，成就等正觉。’
English
English version: Let each recite this chapter as the core of their practice. May teachers and disciples unite in righteousness, reverently transcribing eighty-one copies of this chapter to circulate in the world. May it enable those who aspire to Bodhi to follow its guidance and realize the truth, and may future generations hear this Dharma together. The Brahma Net Sutra, Chapter Ten, Part One: The Bodhisattva Mind-Ground Precepts as Spoken by Vairocana Buddha Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty At that time, Śākyamuni Buddha was in the Maheśvara (Great Lord) Heaven Palace in the Fourth Dhyana Heaven, expounding the Chapter on the Mind-Ground Dharma Door as spoken by Vairocana Buddha in the Lotus Treasury World to countless Mahābrahmās (Great Brahma Kings) and inexpressible, unspeakable multitudes of Bodhisattvas. At this time, Śākyamuni's body emitted wisdom light, illuminating from this Heaven King's palace all the way to the Lotus Treasury World. All beings in all the worlds within it looked at each other, joyful and happy, but were unable to know the cause or reason for this light, and all gave rise to doubts; countless devas and humans also gave rise to doubts. At that time, the Bodhisattva Profoundly Penetrating Flower Light King, arising from the Samadhi of Great Adornment Flower Light, by the Buddha's spiritual power, emitted light of the color of Vajra white clouds, illuminating all worlds. All the Bodhisattvas within came together, and with one mind and different voices asked: 'What is the appearance of this light?' At this time, Śākyamuni Buddha then held up and received the multitude of this world, returning to the Lotus Treasury World, in the palace of a million trillion purple Vajra bright lights, and saw Vairocana Buddha seated upon a million lotus flowers, a resplendent seat of light. At that time, Śākyamuni Buddha and all the multitudes, at once paid homage at the feet of Vairocana Buddha. Śākyamuni Buddha said: 'For what cause and reason do all beings on the ground and in the sky in this world attain the path of the Ten Grounds of a Bodhisattva? What will be the appearance when they attain Buddhahood?' Just as in the chapter 'The Original Nature of Suchness Buddha-Nature,' there was extensive questioning about all the seeds of Bodhisattvas. At that time, Vairocana Buddha was greatly pleased, manifested the Samadhi of the Original Nature of the Void Light Body, the Dharma Body of Permanence of Becoming a Buddha, and showed it to the multitude: 'These Buddha-sons! Listen carefully, contemplate well, and practice. I have cultivated the mind-ground for hundreds of asamkhya kalpas, taking it as the cause, and initially abandoning the state of an ordinary person, attained perfect enlightenment.' --------------------------------------------------------------------------------
Chinese
，号为卢舍那，住莲花台藏世界海。其台周遍有千叶，一叶一世界为千世界，我化为千释迦据千世界。后就一叶世界，复有百亿须弥山、百亿日月、百亿四天下、百亿南阎浮提、百亿菩萨释迦坐百亿菩提树下，各说汝所问菩提萨埵心地。其余九百九十九释迦，各各现千百亿释迦亦复如是。千花上佛是吾化身，千百亿释迦是千释迦化身。吾已为本原，名为卢舍那佛。” 尔时莲花台藏座上卢舍那佛，广答告千释迦千百亿释迦所问心地法品：“诸佛当知，坚信忍中十发趣心向果：一舍心、二戒心、三忍心、四进心、五定心、六慧心、七愿心、八护心、九喜心、十顶心。诸佛当知，从是十发趣心入坚法忍中，十长养心向果：一慈心、二悲心、三喜心、四舍心、五施心、六好语心、七益心、八同心、九定心、十慧心。诸佛当知，从是十长养心入坚修忍中，十金刚心向果：一信心、二念心、三回向心、四达心、五直心、六不退心、七大乘心、八无相心、九慧心、十不坏心。诸佛当知，从是十金刚心入坚圣忍中，十地向果：一体性平等地、二体性善慧地、三体性光明地、四体性尔焰地、五体性慧照地、六体性华光地、七体性满足地、八体性佛吼地、九体性华严地、十体性入佛界地。是四十法门品，我先为菩萨时修入佛果之根 现代汉语译本：，名号为卢舍那（Vairocana，意为光明遍照），居住在莲花台藏世界海。那莲花台的周围遍布着千片莲叶，每一片莲叶代表一个世界，总共是一千个世界。我化身为一千个释迦（Sakyamuni，意为能仁寂默），占据着这一千个世界。之后，在这其中一片莲叶所代表的世界里，又有百亿个须弥山（Sumeru，意为妙高山）、百亿个日月、百亿个四天下（catursamudra-dvipa，意为四大洲）、百亿个南阎浮提（Jambudvipa，意为南赡部洲）、百亿个菩萨释迦坐在百亿棵菩提树下，各自宣说你们所询问的菩提萨埵（Bodhisattva，意为觉有情）心地法门。其余九百九十九个释迦，各自显现出千百亿个释迦，也是如此。那一千朵莲花上的佛是我的化身，那千百亿个释迦是那一千个释迦的化身。我已是根本的本源，名为卢舍那佛。 当时，在莲花台藏座上的卢舍那佛，广泛地回答并告知那一千个释迦和千百亿个释迦所询问的心地法品：‘诸佛应当知道，在坚信忍中，有十种发趣心趋向果位：一是舍心、二是戒心、三是忍心、四是进心、五是定心、六是慧心、七是愿心、八是护心、九是喜心、十是顶心。诸佛应当知道，从这十种发趣心进入坚法忍中，有十种长养心趋向果位：一是慈心、二是悲心、三是喜心、四是舍心、五是施心、六是好语心、七是益心、八是同心、九是定心、十是慧心。诸佛应当知道，从这十种长养心进入坚修忍中，有十种金刚心趋向果位：一是信心、二是念心、三是回向心、四是达心、五是直心、六是不退心、七是大乘心、八是无相心、九是慧心、十是不坏心。诸佛应当知道，从这十种金刚心进入坚圣忍中，有十地趋向果位：一是体性平等地、二是体性善慧地、三是体性光明地、四是体性尔焰地、五是体性慧照地、六是体性华光地、七是体性满足地、八是体性佛吼地、九是体性华严地、十是体性入佛界地。这四十种法门品，是我先前作为菩萨时修习而进入佛果的根本。’