English
English version Even to Nirvana. All Buddha-deeds are manifested in one mind and at one time to all sentient beings. All physical bodies possess the eighty minor marks and thirty-two major marks, freely and unrestrictedly, like the emptiness of space. Possessing immeasurable great compassion, adorned with the splendor of light and auspicious marks, being neither gods nor humans nor beings of the six realms. Existing beyond all dharmas, yet constantly acting within the six realms, manifesting countless bodies, countless mouths, and countless minds, expounding countless Dharma-gates, and capable of transforming the realm of demons into the realm of Buddhas, and the realm of Buddhas into the realm of demons. Furthermore, transforming all views into Buddha-views, and Buddha-views into all views, Buddha-nature entering sentient being-nature, and sentient being-nature entering Buddha-nature. The ground is illuminated by light upon light, wisdom upon wisdom, bright flames upon bright flames, fearless, immeasurable, possessing the ten powers, the eighteen unshared qualities, liberation, Nirvana, and the unconditioned, a single path of purity. And regarding all sentient beings as parents and siblings, expounding the Dharma for them, attaining the fruit of the Path throughout all kalpas. Also manifesting all lands, causing all sentient beings to regard each other as father and mother, even gods, demons, and heretics regard each other as parents. Abiding in this ground, from the beginning of the cycle of birth and death to the diamond realm, manifesting such things in a single thought, and capable of transforming into immeasurable realms of sentient beings. Such immeasurability, briefly speaking, is like a single drop in the ocean. 'If a Buddha-son! A Bodhisattva (Bodhisattva, a being who aspires to become a Buddha) enters the Buddha-realm of essential nature, his great wisdom is empty, empty and empty again, like the nature of emptiness. Equal wisdom possesses the nature of a Tathagata (Tathagata, one of the titles of the Buddha), the ten qualities of merit are complete, emptiness is the same in appearance, the essential nature is unconditioned, the spirit is empty and unified, the body is one, the Dharma is the same as Dharma-nature, therefore it is called Tathagata. One should accord with the Four Noble Truths (Four Noble Truths, basic Buddhist teachings) and the Two Truths (Two Truths, ultimate truth and conventional truth), until the end of the cycle of birth and death, nourishing the Dharma-body with the Dharma, the two are not different, this is called Worthy of Offerings. Universally covering all things in all worlds, possessing correct wisdom, holy liberation wisdom, knowing the existence and non-existence of all dharmas and the roots of all sentient beings, is called Right and Universal Knowledge. Clearly cultivating, the merits of the Buddha-fruit are complete, this is called Perfect in Knowledge and Conduct. Well-Gone, the Buddhadharma of the three times, the Dharma is the same as the Buddhas of the past, good when leaving, and good when coming, this is called Well-Gone. This person practices the supreme virtue, enters the world to teach and transform sentient beings, causing sentient beings to be liberated from all bonds, therefore it is called Worldly Liberator. This person, above all dharmas, enters the Buddha- --------------------------------------------------------------------------------
Chinese
威神，仪形如佛大士行处，为世间解脱，名无上士。调顺一切众生，名为丈夫。于天人中教化一切众生，咨受法言故，是天人师。妙本无二、佛性玄觉，常常大满，一切众生礼拜故、尊敬故，是佛世尊。一切人咨受奉教故，是佛地。是地中一切圣人之所入处故，名佛界地。尔时坐宝莲花上，一切与授记欢喜。法身手摩其顶，同见同学菩萨异口同音赞叹无二。又有百千亿世界中一切佛、一切菩萨一时云集，请转不可说法轮、虚空藏化导法门。是地有不可说奇妙法门品，奇妙三明、三昧门、陀罗尼门，非下地凡夫心识所知，唯佛佛无量身口心意可尽其原。如光音天品中说十无畏与佛道同。” 梵网经卷上 大正藏第 24 册 No. 1484 梵网经 梵网经菩萨戒序 “诸佛子等！合掌至心听。我今欲说诸佛大戒序。众集，默然听。自知有罪当忏悔，忏悔即安乐，不忏悔罪益深。无罪者默然，默然故，当知众清净。诸大德优婆塞、优婆夷等谛听。佛灭度后于像法中，应当尊敬波罗提木叉，波罗提木叉者即是此戒。持此戒时如暗遇明、如贫得宝、如病得差、如囚系出狱、如远行者得归。当知此则是众等大师，若佛住世无异此也。怖心难生、善心难发，故经云：‘勿轻小罪以为无殃，水滴虽微渐盈 现代汉语译本：具有威严的神力，仪容形貌如同佛陀和大菩萨的行止，为了世间的解脱，被称为无上士（指佛陀）。调伏顺从一切众生，被称为丈夫（大丈夫）。在天人和人类中教化一切众生，接受他们的请教和法言，所以是天人师（导师）。妙本无二，佛性玄妙觉悟，常常圆满具足，一切众生礼拜和尊敬，所以是佛世尊（受到世人尊敬的佛陀）。一切人请教并接受教诲，所以是佛地（佛陀的境界）。这个境界是一切圣人所进入的地方，所以称为佛界地（佛的境界）。这时，（佛陀）坐在宝莲花上，一切（菩萨）都得到授记而欢喜。法身用手摩他们的头顶，共同见证的同学菩萨们异口同声地赞叹这种无二的境界。又有百千亿世界中的一切佛陀、一切菩萨一时云集，请佛陀转动不可言说的法轮，传授虚空藏菩萨的化导法门。这个境界有不可说的奇妙法门品，奇妙的三明、三昧门、陀罗尼门，不是下地凡夫的心识所能了解的，只有佛陀以无量的身口意才能穷尽其本源。如同《光音天品》中所说的十无畏与佛道相同。 《梵网经》卷上 大正藏第 24 册 No. 1484 《梵网经》 《梵网经菩萨戒序》 诸位佛子！合掌至诚地听。我现在要宣说诸佛大戒的序言。大众聚集，保持沉默听讲。自己知道有罪的应当忏悔，忏悔就能得到安乐，不忏悔罪过会更加深重。没有罪的人保持沉默，因为沉默，应当知道大众是清净的。各位大德优婆塞（男居士）、优婆夷（女居士）等仔细听。佛陀灭度后在像法时期，应当尊敬波罗提木叉（戒经），波罗提木叉就是这个戒。持守这个戒时，如同在黑暗中遇到光明、如同贫穷的人得到珍宝、如同生病的人得到痊愈、如同被囚禁的人得到释放、如同远行的人得以归家。应当知道这个戒就是我们的大师，即使佛陀住世也没有什么不同。怖畏之心难以产生，善心难以发起，所以经中说：‘不要轻视小罪，认为不会有灾殃，水滴虽然微小，也能逐渐充满容器。’
English
English version: With majestic divine power, and a dignified appearance like the conduct of Buddhas and great Bodhisattvas, for the sake of liberation of the world, he is called the 'Unsurpassed One' (referring to the Buddha). Subduing and harmonizing all sentient beings, he is called a 'Great Man'. Teaching and transforming all sentient beings among gods and humans, receiving their inquiries and teachings, therefore he is the 'Teacher of Gods and Humans'. The wonderful essence is non-dual, the Buddha-nature is profound and enlightened, always complete and full, all sentient beings prostrate and respect him, therefore he is the 'World Honored One Buddha'. All people inquire and accept his teachings, therefore it is the 'Buddha-ground'. This ground is the place where all sages enter, therefore it is called the 'Buddha-realm ground'. At this time, (the Buddha) sits on a jeweled lotus flower, and all (Bodhisattvas) receive predictions of enlightenment and rejoice. The Dharma-body touches their heads with his hand, and the fellow Bodhisattvas who witness this event praise the non-dual state in unison. Furthermore, all Buddhas and all Bodhisattvas from hundreds of thousands of billions of worlds gather at once, requesting the Buddha to turn the unspeakable Dharma wheel and transmit the guiding Dharma-door of the Akashagarbha Bodhisattva. This ground has unspeakable wonderful Dharma-door categories, wonderful three kinds of wisdom, Samadhi doors, Dharani doors, which cannot be understood by the minds of ordinary beings in the lower realms, only the Buddha with immeasurable body, speech, and mind can exhaust its origin. As the 'Abhasvara Heaven' chapter says, the ten fearlessnesses are the same as the Buddha's path. Brahma Net Sutra, Volume 1 Taisho Tripitaka Volume 24 No. 1484 Brahma Net Sutra Brahma Net Sutra Bodhisattva Precepts Preface All you Buddha-children! Join your palms and listen attentively. I now wish to speak of the preface to the great precepts of all Buddhas. The assembly has gathered, listen in silence. Those who know they have committed offenses should confess, confession brings happiness, non-confession deepens offenses. Those without offenses remain silent, because of silence, you should know the assembly is pure. All virtuous Upasakas (male lay practitioners), Upasikas (female lay practitioners), etc., listen carefully. After the Buddha's Parinirvana, in the Image Dharma period, you should respect the Pratimoksha (code of monastic rules), the Pratimoksha is these precepts. When upholding these precepts, it is like encountering light in darkness, like the poor obtaining treasure, like the sick recovering, like the imprisoned being released from prison, like a traveler returning home. You should know that these precepts are our great teacher, it is no different than if the Buddha were still in the world. Fearful thoughts are difficult to arise, virtuous thoughts are difficult to generate, therefore the sutra says: 'Do not belittle small offenses, thinking there will be no calamity, although a drop of water is small, it can gradually fill a container.' --------------------------------------------------------------------------------
Chinese
大器。刹那造罪殃堕无间，一失人身万劫不复。壮色不停犹如奔马，人命无常过于山水，今日虽存明亦难保。众等各各一心勤修精进，慎勿懈怠懒惰睡眠纵意，夜即摄心存念三宝。莫以空过徒设疲劳，后代深悔。’众等各各一心谨依此戒，如法修行，应当学。” 梵网经卢舍那佛说菩萨心地戒品第十卷下 后秦龟兹国三藏鸠摩罗什译 尔时卢舍那佛，为此大众略开百千恒河沙不可说法门中心地，如毛头许：“是过去一切佛已说、未来佛当说、现在佛今说，三世菩萨已学、当学、今学。我已百劫修行是心地，号吾为卢舍那。汝诸佛转我所说，与一切众生开心地道。”时莲花台藏世界赫赫天光师子座上卢舍那佛放光光，告千花上佛：“持我心地法门品而去，复转为千百亿释迦及一切众生，次第说我上心地法门品。汝等受持读诵一心而行。” 尔时千花上佛、千百亿释迦，从莲花藏世界赫赫师子座起，各各辞退，举身放不可思议光，光皆化无量佛。一时以无量青黄赤白花供养卢舍那佛，受持上说心地法门品竟，各各从此莲花藏世界而没。没已入体性虚空花光三昧，还本源世界阎浮提菩提树下，从体性虚空华光三昧出。出已方坐金刚千光王座，及妙光堂说十世界海。复从座起，至帝释宫说十住。复从 现代汉语译本： 大器（比喻有能力的人）。刹那间造下罪业，就会堕入无间地狱，一旦失去人身，万劫都难以恢复。美好的容颜不会停留，就像奔跑的骏马一样迅速；人的生命无常，比山间的流水还要快。今天虽然还活着，明天是否还能存在也很难保证。各位都要一心勤奋修行精进，千万不要懈怠懒惰、贪睡放纵，夜晚要收摄心神，存念佛、法、僧三宝。不要让时间白白流逝，徒劳地感到疲惫，将来会深深后悔。各位都要一心谨遵这些戒律，如法修行，应当学习。” 《梵网经·卢舍那佛说菩萨心地戒品》第十卷下 后秦龟兹国三藏鸠摩罗什译 这时，卢舍那佛（Vairocana Buddha，报身佛），为了这些大众，简略地开示了百千恒河沙数不可思议的法门中心——心地法门，就像毛发尖端那么微小：“这是过去一切佛已经说过的、未来一切佛将要说的、现在一切佛正在说的，三世菩萨已经学习过的、将要学习的、正在学习的。我已经用百劫的时间修行这个心地法门，所以号称为卢舍那（Vairocana）。你们这些佛要转述我所说的法，为一切众生开启心地之道。”当时，在莲花台藏世界赫赫天光师子座上的卢舍那佛，放出光明，告诉千花上佛（Thousand-petaled Lotus Buddha）：“拿着我的心地法门品而去，再转述给千百亿释迦（Sakyamuni Buddha）以及一切众生，依次宣说我的上心地法门品。你们要受持、读诵，一心奉行。” 这时，千花上佛、千百亿释迦，从莲花藏世界赫赫师子座起身，各自告退，全身放出不可思议的光芒，这些光芒都化现出无量的佛。他们同时用无量的青、黄、赤、白花供养卢舍那佛，接受并奉持了上面所说的心地法门品之后，各自从这个莲花藏世界消失。消失之后，进入体性虚空花光三昧，回到本源世界阎浮提（Jambudvipa，我们所居住的娑婆世界）菩提树下，从体性虚空华光三昧出来。出来之后，才坐在金刚千光王座，以及妙光堂宣说十世界海。又从座位起身，到帝释宫（Indra's Palace）宣说十住。