Chinese
大正藏第 40 册 No. 1815 梵网经古迹记 No. 1815 [cf. No. 1484] 梵网经古迹记卷上 青丘沙门太贤集 将释此经七门分别。时处故。机根故。藏摄故。翻译故。宗趣故。题名故。本文故。言时处者。本即卢舍那佛在莲华台藏世界说。末即释迦初成佛时于摩伽陀国寂灭道场说。言机根者。有菩萨性得发心者。为谤不信不得说故。藏摄故者。通菩萨藏毗奈耶摄。翻译故者。后秦有西域三藏鸠摩罗什。此云童寿。持菩萨戒偏诵此品。与义学沙门三千余人。遂于逍遥园及长安草堂寺翻译经论五十余部。最后因秦主欲受禁戒。别诵译出。慧融等笔受。法藏师云。西域有十万颂六十一品。具译成三百余卷。此经序云。可有一百二十卷。又上代诸德相传云。真谛三藏将菩萨律藏拟来此。时于南海上船。船即欲没。省去余物仍犹不起。唯去律本船方得进。真谛叹曰。菩萨戒律汉地无缘。深可悲矣。又昙无谶三藏于西凉州。有沙门法进等。求谶受菩萨戒并请戒本。谶曰。此国人粗。岂有堪为菩萨道器。遂不与授。进等苦请不获所愿。于佛像前立誓求戒。七日才满梦见。弥勒亲与授戒并受戒本。并皆诵得。觉已见谶。谶睹其相异喟然叹曰。汉地亦有人矣。则与 现代汉语译本 大正藏第 40 册 No. 1815 《梵网经古迹记》 No. 1815 [cf. No. 1484] 《梵网经古迹记》卷上 青丘沙门太贤集 将从此经的七个方面进行分别解释：时间和地点的原因、根机的原因、所包含的藏的原因、翻译的原因、宗趣的原因、题名的原因、本文的原因。说到时间和地点，根本上是卢舍那佛（Vairocana Buddha）在莲华台藏世界（Lotus Treasury World）所说；末端是释迦牟尼佛（Sakyamuni Buddha）初成佛时，在摩伽陀国（Magadha）寂灭道场（Bodhi-tree）所说。说到根机，是对具有菩萨（Bodhisattva）根性且已发菩提心的人说的；为了防止有人诽谤不信，所以不对不具根机者说。说到所包含的藏，此经通于菩萨藏（Bodhisattva Pitaka），并为毗奈耶（Vinaya）所摄。说到翻译，后秦时期有西域三藏鸠摩罗什（Kumarajiva），他的意思是‘童寿’。他持菩萨戒，特别背诵此品。与义学沙门三千余人，于逍遥园及长安草堂寺翻译经论五十余部。最后因为秦主想要受禁戒，特别诵出并翻译此经，由慧融等人笔录。法藏（Fazang）法师说，西域有十万颂六十一品，全部翻译出来有三百余卷。此经的序言说，大约有一百二十卷。而且上代诸位大德相传，真谛（Paramārtha）三藏想要将菩萨律藏带到这里，当时在南海乘船，船立刻要沉没。减少了其他物品仍然不能浮起，只有去掉律本，船才能前进。真谛叹息说，菩萨戒律与汉地没有缘分，实在可悲啊。又有昙无谶（Dharmaksema）三藏在西凉州，有沙门法进等人，请求昙无谶传授菩萨戒并请求戒本。昙无谶说，这个国家的人粗俗，哪里有堪能成为菩萨道器的？于是没有传授。法进等人苦苦请求没有得到愿望，于是在佛像前立誓求戒。七天才满，梦见弥勒（Maitreya）亲自传授戒律并授予戒本，并且都能够背诵。醒来后见到了昙无谶，昙无谶看到他们的相貌奇异，感叹说，汉地也有这样的人啊，于是就传授了。
English
English version T40 No. 1815 The Ancient Traces Records of the Brahma Net Sutra No. 1815 [cf. No. 1484] The Ancient Traces Records of the Brahma Net Sutra, Volume 1 Compiled by the Qingqiu Sramana Taixian I will explain this sutra from seven aspects: the reason for the time and place, the reason for the capacity of the audience, the reason for the collection of the canon, the reason for the translation, the reason for the doctrine, the reason for the title, and the reason for the text itself. Speaking of time and place, fundamentally, it was spoken by Vairocana Buddha (卢舍那佛) in the Lotus Treasury World (莲华台藏世界); at the end, it was spoken by Sakyamuni Buddha (释迦牟尼佛) when he first attained Buddhahood at the Bodhi-tree (寂灭道场) in Magadha (摩伽陀国). Speaking of the capacity of the audience, it is spoken to those who have the Bodhisattva (菩萨) nature and have aroused the Bodhi mind; to prevent slander and disbelief, it is not spoken to those who do not have the capacity. Speaking of the collection of the canon, this sutra belongs to the Bodhisattva Pitaka (菩萨藏) and is included in the Vinaya (毗奈耶). Speaking of the translation, during the Later Qin dynasty, there was the Tripitaka master Kumarajiva (鸠摩罗什) from the Western Regions, whose name means 'Childhood Longevity'. He upheld the Bodhisattva precepts and especially recited this chapter. Together with more than three thousand sramanas who studied the meaning, he translated more than fifty scriptures and treatises at Xiaoyao Garden and Caotang Temple in Chang'an. Finally, because the Qin ruler wanted to receive the precepts, he specially recited and translated this sutra, which was recorded by Hui Rong and others. Master Fazang (法藏) said that in the Western Regions there were one hundred thousand verses in sixty-one chapters, which when fully translated would be more than three hundred volumes. The preface to this sutra says that there may be about one hundred and twenty volumes. Moreover, it has been passed down by the virtuous ones of previous generations that the Tripitaka master Paramārtha (真谛) wanted to bring the Bodhisattva Vinaya Pitaka here. At that time, when he was on a ship in the South Sea, the ship immediately began to sink. Reducing other items still did not help it float, only by removing the Vinaya text could the ship proceed. Paramārtha sighed and said, 'The Bodhisattva precepts have no affinity with the Han land, it is truly lamentable.' Furthermore, the Tripitaka master Dharmaksema (昙无谶) was in Xiliang Prefecture. There were sramanas such as Fajin and others who requested Dharmaksema to transmit the Bodhisattva precepts and requested the precept text. Dharmaksema said, 'The people of this country are crude, how can they be vessels for the Bodhisattva path?' Therefore, he did not transmit them. Fajin and others pleaded bitterly but did not get their wish. So they made a vow before the Buddha image to seek the precepts. After only seven days, they dreamed of Maitreya (弥勒) personally transmitting the precepts and bestowing the precept text, and they were all able to recite them. Upon awakening, they saw Dharmaksema, who, seeing their extraordinary appearance, sighed and said, 'There are also such people in the Han land!' Then he transmitted the precepts to them. --------------------------------------------------------------------------------
Chinese
译出戒本。与进梦诵文义相同。今别行地持戒本首安归敬偈者是。又闻西域诸小乘寺以宾头卢为上座。诸大乘寺以文殊师利为上座。合众共持菩萨戒。羯磨说戒皆作菩萨法事。菩萨律藏常诵不绝。言宗趣者。语之所表曰宗。宗之所归曰趣。此经正以心行为宗。证觉利生以为其趣。言心行者略有二门。一教正行门。二诫恶行门。教正行者。即经初说三贤十圣内证之行。诫恶行者。即经后说十重四十八轻戒行。经自广说如后应知。所归趣者亦有二门。一如来性门。二发趣相门。所趣能趣如次应知。如来性者即真如性。如经寂灭者名为一心。一心者名如来藏。谓众生心似生无生之性寥为一心之海。似生之相流成六道之波。如不增不减经云。即此法身飘流生死名为众生。即此法身修行诸度名为菩萨。即也法身住于彼岸名为诸佛。此复云何。生死之梦唯有迷心。虚妄习气扰浊心故。或似眼等或似色等。犹如翳眼所见空华。天地山河虽无边际。如梦所见莫据之方。色等境风之所击动。藏识海中转识浪起涌于六处分别六尘。然色声等唯如梦尘。除心行相都无所得。境既即心。心如境空也。迷故生死。悟故涅槃。是以空性名如来藏。第二发趣门者。如是内有如来性。故闻诸有情同如来藏妄念所飘苦轮无际。生死大海誓为舟楫。不畏其中 现代汉语译本： 这是关于戒本的翻译，其意义与《进梦诵文》相同。现在单独流通的《地持戒本》开头所安立的归敬偈就是指这个。另外，我听说西域的各个小乘寺院以宾头卢（Pindola，十六罗汉之一）为上座，而各个大乘寺院则以文殊师利（Manjushri，智慧的象征）为上座。大家一起共同受持菩萨戒，羯磨（Karma，行为、业力）和说戒都按照菩萨的法事来做。菩萨律藏经常诵读，从不间断。说到宗趣，语言所表达的叫做宗，宗所归向的叫做趣。这部经主要以心行为宗，以证悟觉性、利益众生为趣。说到心行，大致有两方面：一是教导正行，二是告诫恶行。教导正行，就是经文开头所说的三贤十圣的内证之行。告诫恶行，就是经文后面所说的十重四十八轻戒行。经文自己会详细说明，后面应该知道。所归趣也有两个方面：一是如来性门，二是发趣相门。所趣和能趣应该依次了解。如来性就是真如性。如经文所说，寂灭的叫做一心，一心叫做如来藏。意思是说，众生的心好像似生非生的本性，空寂地成为一心之海；好像似生的现象，流转成为六道之波。如《不增不减经》所说，就是这个法身漂流生死叫做众生，就是这个法身修行各种度（Paramita，到达彼岸的方法）叫做菩萨，就是这个法身安住于彼岸叫做诸佛。这是为什么呢？生死的梦境只有迷惑的心才会执着，虚妄的习气扰乱清净的心，所以好像眼睛等等，又好像色等等。就像眼睛有翳病的人所看到的空中的花朵。天地山河虽然无边无际，就像梦中所见，没有可以依据的方向。色等境界的风所冲击扰动，藏识（Alaya-vijñana，储存一切种子识）海中转识（Pravrtti-vijñana，生起作用的识）的波浪涌起，在六处（六根）分别六尘（色、声、香、味、触、法）。然而色声等都像梦中的尘埃，除了心行之外，什么也得不到。境界既然就是心，心就像境界一样空。迷惑所以有生死，觉悟所以有涅槃。因此，空性叫做如来藏。第二是发趣门。因为内心有如来性，所以听到各种有情众生和如来藏一样，被妄念所飘荡，在无边的苦轮中轮回，所以发誓要做生死大海中的舟楫，不畏惧其中的艰险。
English
English version: This is a translation of the Vinaya text, with the same meaning as the 'Jin Meng Song Wen'. The 'Dì Chí Jiè Běn' (Bodhisattva-bhumi-sila-sutra) that is now circulated separately, with the verses of homage at the beginning, refers to this. Furthermore, I have heard that in the Hinayana temples of the Western Regions, Pindola (one of the Sixteen Arhats) is the senior monk, while in the Mahayana temples, Manjushri (symbol of wisdom) is the senior monk. Everyone together upholds the Bodhisattva precepts, and the Karma (actions, deeds) and recitation of precepts are all done according to the Dharma practices of the Bodhisattvas. The Bodhisattva Vinaya Pitaka is constantly recited without interruption. Speaking of the 'Zong Qu' (tenet and purpose), what the language expresses is called 'Zong' (tenet), and what the tenet leads to is called 'Qu' (purpose). This sutra mainly takes 'Xin Xing' (mind and action) as its tenet, and 'Zheng Jue Li Sheng' (enlightenment and benefiting sentient beings) as its purpose. Speaking of 'Xin Xing' (mind and action), there are roughly two aspects: first, teaching correct actions; second, admonishing against evil actions. Teaching correct actions refers to the inner realization practices of the Three Sages and Ten Saints mentioned at the beginning of the sutra. Admonishing against evil actions refers to the ten major and forty-eight minor precepts mentioned later in the sutra. The sutra itself will explain in detail, which should be understood later. There are also two aspects to what it leads to: first, the Tathagata-nature gate; second, the aspect of initiating purpose. What is led to and what leads should be understood in order. The Tathagata-nature is the True Thusness nature. As the sutra says, that which is quiescent is called 'One Mind', and 'One Mind' is called the 'Tathagatagarbha' (Tathagata-womb). It means that the minds of sentient beings are like the nature of seeming birth and non-birth, empty and still, becoming the sea of One Mind; like the phenomenon of seeming birth, flowing and transforming into the waves of the Six Paths. As the 'Anunatva Apurnatva Nirdesa Sutra' says, this Dharmakaya (Dharma-body) drifting in Samsara (birth and death) is called sentient beings, this Dharmakaya cultivating various Paramitas (perfections) is called Bodhisattvas, and this Dharmakaya abiding on the other shore is called Buddhas. Why is this? The dream of Samsara is only clung to by the deluded mind, and the false habits disturb the pure mind, so it seems like eyes, etc., and also like form, etc. It is like the flowers in the sky seen by someone with cataracts in their eyes. Although the heavens and earth, mountains and rivers are boundless, like what is seen in a dream, there is no direction to rely on. The wind of form and other realms strikes and disturbs, and the waves of consciousness arise in the Alaya-vijñana (storehouse consciousness) sea, surging in the six places (six sense organs) and distinguishing the six dusts (form, sound, smell, taste, touch, and dharma). However, form, sound, etc., are all like dust in a dream, and nothing can be obtained except for mind and action. Since the realm is the mind, the mind is as empty as the realm. Delusion leads to Samsara, and enlightenment leads to Nirvana. Therefore, emptiness is called the Tathagatagarbha. Second is the gate of initiating purpose. Because there is Tathagata-nature within, hearing that all sentient beings, like the Tathagatagarbha, are tossed about by false thoughts and are in the endless wheel of suffering, one vows to be a boat in the sea of Samsara, not fearing the dangers within. --------------------------------------------------------------------------------
Chinese
所受大苦。发不可坏无碍意乐。谓大菩提若可得法。我亦丈夫。三大阿僧企耶虽绝。期之者要可出之。无上正等菩提虽远。誓之者定有至也。盖决无明之㲉掌融法界之雄。亲近善士。听闻正法。智慧为母。方便为父。广摄众生为自眷属。空寂为家法喜为妇。慈心为女。至诚为男。虽在居家不着三有。虽现受欲常住梵行。游于衢路利物为心。欲成他义能舍自命。诣讲论处导以大乘。入诸学堂诱开童朦。风前交友必简其师。月下忘怀影中味道。草系之功自有风云。交游美色亦知其空。大悲般若之所辅翼。乘不住道至心实际。但于诸心返照自性。明昧位立佛菩萨故。云何名为不住道耶。于空有边不住慧也。谓颠倒缘有世间相。既颠倒有即离有无。如圣天言。有非真有。故无亦非真无。谓于妄识似有而现。即于证智似无所得。然于胜义非毕竟无。诸胜义无俗亦无故。既离有性。般若证空亦离无性。大悲拔有。拔有之故不住涅槃。证空之故不住生死。不住二边异凡二乘。异凡小故自发菩提。如瑜伽云。于空性相有失坏者。便为失坏一切大乘。是以菩萨行六度时皆无所得以为方便。无所得者即不住道。若唯空有便可得无。而复空空故无所得。无所得故三轮清净。是名究竟修菩萨行。言题名者。梵网经一部都名也。卢舍那佛说心地法 现代汉语译本 所受的巨大苦难。发起不可摧毁、无碍的意乐（指强烈的愿望和决心）。认为伟大的菩提（指觉悟）如果可以被证得，我也是大丈夫。三大阿僧祇劫（指极长的时间单位）虽然漫长，但立下誓愿的人终究可以超越。无上正等菩提（指最高的觉悟）虽然遥远，但立下誓愿的人必定能够到达。要成为能够斩断无明（指迷惑和无知）的英雄，融合法界（指宇宙万物）。亲近善知识（指良师益友），听闻正法（指正确的佛法）。以智慧为母亲，以方便（指善巧的方法）为父亲。广泛摄受众生作为自己的眷属。以空寂为家，以法喜（指佛法的喜悦）为妻子。以慈悲心为女儿，以至诚心为儿子。虽然身在家中，却不执着于三有（指欲界、色界、无色界）。虽然示现享受欲望，却常住于梵行（指清净的行为）。行走于道路上，以利益众生为心。为了成就他人的利益，能够舍弃自己的生命。前往讲经说法之处，引导他人进入大乘（指菩萨乘）。进入学校，引导开启孩子们的智慧。风前交友，必定选择良师。月下忘怀，于影子中品味真理。即使是微小的善行，也能感召风云。即使是美好的事物，也知道其空性。以大悲（指伟大的慈悲）和般若（指智慧）作为辅助。乘坐不住道（指不执着于任何一边的道路）到达至心实际（指真实的境界）。只是对于各种心念，反观其自性。明昧（指明与暗）的差别，只是佛和菩萨的位次不同。 什么叫做不住道呢？于空有二边不住的智慧。因为颠倒的缘故，产生了世间的现象。既然是颠倒产生的，就离开了有和无。如圣天（指龙树菩萨的弟子提婆）所说：‘有不是真有，所以无也不是真无。’因为在虚妄的意识中，似乎有显现。所以在证悟的智慧中，似乎没有什么可以获得。然而在胜义谛（指最高的真理）中，并非毕竟空无。因为胜义谛空无，世俗谛（指相对的真理）也空无。既然离开了有性，般若证悟空性也离开了无性。大悲拔除有，因为拔除有的缘故，不住于涅槃（指寂灭的境界）。证悟空的缘故，不住于生死（指轮回）。不住于二边，不同于凡夫和二乘（指声闻乘和缘觉乘）。不同于凡夫和小乘，所以自发菩提心（指觉悟之心）。如《瑜伽师地论》所说：‘对于空性之相有所失坏的人，便是失坏了一切大乘。’因此，菩萨在行六度（指布施、持戒、忍辱、精进、禅定、智慧）时，都以无所得作为方便。无所得，就是不住道。如果只有空和有，就可以得到无。而空也是空，所以无所得。因为无所得，所以三轮清净（指施者、受者、施物皆空）。这叫做究竟修菩萨行。 题目的含义是，《梵网经》整部经的名称。是卢舍那佛（指报身佛）所说的心地法。