English
English version The great suffering endured. To generate an indestructible and unimpeded intention and joy (意乐, refers to a strong wish and determination). Believing that if great Bodhi (菩提, refers to enlightenment) can be attained, then I am also a great man. Although the three great Asamkhya kalpas (阿僧企耶, refers to extremely long units of time) are vast, those who vow can eventually transcend them. Although unsurpassed perfect enlightenment (无上正等菩提, refers to the highest enlightenment) is distant, those who vow will surely reach it. To become a hero who can sever ignorance (无明, refers to delusion and ignorance) and merge with the Dharmadhatu (法界, refers to the universe and all things). To be close to good spiritual friends (善知识, refers to virtuous teachers and friends), and listen to the correct Dharma (正法, refers to the correct Buddhist teachings). To take wisdom as the mother and skillful means (方便, refers to skillful methods) as the father. To widely gather sentient beings as one's own family. To take emptiness and tranquility as home, and the joy of Dharma (法喜, refers to the joy of the Buddha's teachings) as wife. To take compassion as daughter, and utmost sincerity as son. Although living at home, not to be attached to the three realms (三有, refers to the desire realm, form realm, and formless realm). Although appearing to enjoy desires, always abiding in pure conduct (梵行, refers to pure behavior). Walking on the roads, with the intention of benefiting beings. In order to accomplish the benefit of others, able to give up one's own life. Going to places where scriptures are lectured, guiding others into the Mahayana (大乘, refers to the Bodhisattva vehicle). Entering schools, guiding and opening the wisdom of children. When making friends, be sure to choose a good teacher. Forgetting worries under the moon, savoring the truth in the shadows. Even small good deeds can attract wind and clouds. Even beautiful things are known to be empty. With great compassion (大悲, refers to great compassion) and Prajna (般若, refers to wisdom) as support. Riding the non-abiding path (不住道, refers to the path of not being attached to any side) to reach the true heart reality (至心实际, refers to the realm of truth). Simply reflecting on the nature of all kinds of thoughts. The difference between clarity and obscurity (明昧, refers to clarity and darkness) is only the difference in the positions of Buddhas and Bodhisattvas. What is called the non-abiding path? The wisdom that does not abide on either side of emptiness or existence. Because of inverted conditions, worldly phenomena arise. Since they arise from inversion, they are apart from existence and non-existence. As Aryadeva (圣天, refers to Nagarjuna's disciple, Deva) said: 'Existence is not truly existent, so non-existence is also not truly non-existent.' Because in illusory consciousness, there seems to be an appearance. So in enlightened wisdom, there seems to be nothing to be gained. However, in the ultimate truth (胜义谛, refers to the highest truth), it is not ultimately non-existent. Because the ultimate truth is empty, the conventional truth (俗谛, refers to relative truth) is also empty. Since it is apart from the nature of existence, the Prajna that realizes emptiness is also apart from the nature of non-existence. Great compassion removes existence, and because of removing existence, it does not abide in Nirvana (涅槃, refers to the state of extinction). Because of realizing emptiness, it does not abide in Samsara (生死, refers to reincarnation). Not abiding on either side, different from ordinary people and the two vehicles (二乘, refers to the Sravaka vehicle and Pratyekabuddha vehicle). Different from ordinary people and the small vehicle, so the Bodhicitta (菩提心, refers to the mind of enlightenment) arises spontaneously. As the Yogacarabhumi-sastra says: 'Those who have lost the characteristics of emptiness have lost all of the Mahayana.' Therefore, when Bodhisattvas practice the six perfections (六度, refers to generosity, morality, patience, diligence, concentration, and wisdom), they all take non-attainment as a means. Non-attainment is the non-abiding path. If there is only emptiness and existence, then non-existence can be attained. But emptiness is also empty, so there is no attainment. Because there is no attainment, the three wheels are pure (三轮清净, refers to the emptiness of the giver, the receiver, and the gift). This is called the ultimate practice of the Bodhisattva path. The meaning of the title is the name of the entire Brahmajala Sutra (梵网经). It is the mind-ground Dharma spoken by Vairocana Buddha (卢舍那佛, refers to the Sambhogakaya Buddha). --------------------------------------------------------------------------------
Chinese
门品第十者此品别名也。梵者能净之义。网者摄有情义。谓此经者乃至有顶生死大海拘持有情。终致无上寂灭之岸。无尽饶益诸饥渴类。如世网故。为显此义故。诸梵王持罗网幢供佛听法。佛因此说世界差别犹如网孔。佛教门亦如是。世界别者。须弥树形覆世界等遍涉入故。佛教门者。虽一味法蕴界处等法门别故。是则如梵主网孔多网一。法王戒法当知亦尔。虽尘沙门终归一道。万行一门所谓得意。得意而行皆称法性。是故从喻名梵网经。经谓契经。贯持为义。贯义持生不散失故。卢舍那者此云净满。无障不净无德不圆故。法藏师云。梵本皆名毗卢舍那。此云光明遍照。智照法界身应大机故。梵网字下标此名者。为简余品释迦说故。佛谓觉者。三义如常。说谓圆音。巧应生解。唯识万德从此生长名为心也。出苦之津入净之户称之法门。文义类别故名为品。此心地品总有二门。一本师说故。二化传说故。初中有五。处众故。警觉故。启问故。见问故。付属故。 经。尔时至心地法品。 述曰。处众之中有三。处所故。大众故。所说故。如文可解。 经。是时释迦至亦生疑念。 述曰。第二警觉中亦有三。放光故。众喜故。疑念故。如文可知。 经。尔时众中至为何等相。 述曰。 现代汉语译本： ‘门品第十’是此品的别名。‘梵’有能净之义，‘网’有摄取有情之义。意思是说，这部经能够使乃至有顶天、生死大海中被拘禁的有情，最终到达无上寂灭的彼岸，给予所有饥渴众生无尽的饶益，就像世间的罗网一样。为了彰显这个意义，诸梵王手持罗网幢来供养佛陀并听闻佛法。佛陀因此宣说世界差别犹如网孔，佛教的法门也是如此。世界的差别，就像须弥山树的形状覆盖世界等，普遍涉入其中；佛教的法门，虽然一味，但法蕴、界、处等法门各不相同。这就好比梵天主的网孔众多，但网只有一个；法王的戒法也应当知道是这样，虽然有尘沙般的法门，最终都归于一道，万行归于一门，这就是所谓的得意。得意而行，都符合法性。因此，从比喻的角度命名为《梵网经》。‘经’是指契经，有贯穿和保持的含义，贯穿义理，保持其不散失。‘卢舍那’，这里翻译为‘净满’，没有障碍，没有不净，没有德行不圆满。法藏法师说，梵文本都名为‘毗卢舍那’，这里翻译为‘光明遍照’，智慧照耀法界，身应大机。在‘梵网’二字下标明这个名字，是为了区别于其他品是释迦牟尼佛所说。‘佛’是指觉悟者，有三种含义，如常所说。‘说’是指圆满的声音，巧妙地应机说法，使众生生起理解。唯识万德从此生长，名为心。出离苦难的关津，进入清净的门户，称之为法门。文义类别，所以称为品。这部《心地品》总共有二门：一是本师所说，二是化身所说。最初的部分有五个方面：处众，警觉，启问，见问，付属。 经文：‘尔时至心地法品。’ 述曰：处在众人之中有三个方面：处所，大众，所说。如经文可以理解。 经文：‘是时释迦至亦生疑念。’ 述曰：第二警觉中也有三个方面：放光，众喜，疑念。如经文可知。 经文：‘尔时众中至为何等相。’ 述曰：
English
English version: ‘Chapter Ten on the Net’ is another name for this chapter. ‘Brahma’ means ‘able to purify.’ ‘Net’ means ‘to gather sentient beings.’ It means that this sutra can lead sentient beings who are imprisoned in the sea of samsara, even up to the highest heaven, to the shore of unsurpassed tranquility, and give endless benefits to all hungry and thirsty beings, just like a net in the world. To highlight this meaning, the Brahma Kings hold nets and banners to offer to the Buddha and listen to the Dharma. The Buddha therefore proclaims that the differences in the world are like the holes in a net, and the Buddhist Dharma doors are also like this. The differences in the world are like the shape of Mount Sumeru covering the world, universally involved in it; the Buddhist Dharma doors, although of one flavor, have different Dharma doors such as the aggregates, realms, and bases. This is like the Brahma King's net having many holes, but the net is only one; the Dharma King's precepts should also be known to be like this, although there are as many Dharma doors as grains of sand, they all ultimately return to one path, and all practices return to one door, which is called ‘obtaining the meaning.’ Acting with understanding is in accordance with Dharma-nature. Therefore, it is named the *Brahma Net Sutra* from the analogy. ‘Sutra’ refers to a *契经* (teachings that accord with the truth), which has the meaning of connecting and holding, connecting the meaning and holding it without losing it. ‘*卢舍那* (Vairocana)’ is translated here as ‘pure and complete,’ without obstacles, without impurity, without incomplete virtues. Dharma Master *法藏 (Fazang)* said that the Sanskrit texts are all named ‘*毗卢舍那 (Vairocana)*,’ which is translated here as ‘light universally illuminating,’ wisdom illuminates the Dharma realm, and the body responds to great opportunities. Marking this name under the words ‘*梵网 (Brahma Net)*’ is to distinguish it from other chapters spoken by *释迦牟尼佛 (Sakyamuni Buddha)*. ‘Buddha’ refers to an enlightened one, with three meanings, as usually said. ‘Speaking’ refers to the perfect sound, skillfully responding to the occasion to speak the Dharma, causing sentient beings to generate understanding. The myriad virtues of Consciousness-only grow from this, called the mind. The ferry to escape suffering, the gate to enter purity, is called the Dharma door. The categories of text and meaning are therefore called chapters. This *心 地 品 (Chapter on the Ground of the Mind)* has two doors in total: one is spoken by the original teacher, and the other is spoken by the manifested body. The initial part has five aspects: being in the assembly, awakening, initiating questions, seeing questions, and entrusting. Sutra: ‘At that time, until the Chapter on the Ground of the Mind.’ Commentary: Being among the assembly has three aspects: the place, the assembly, and what is said. As the text can be understood. Sutra: ‘At that time, *释迦 (Sakya)* until also gave rise to doubts.’ Commentary: The second awakening also has three aspects: emitting light, the joy of the assembly, and doubts. As the text can be known. Sutra: ‘At that time, among the assembly until what kind of appearance.’ Commentary: --------------------------------------------------------------------------------
Chinese
第三启问亦有三文。起定故。集众故。启问故。玄通华光王者。所证真理名玄。能证真智曰通。能生大果名华。能除闇障名光。三乘中胜名王。彼所起定华光亦尔。众德庄严名大庄严。金刚白云色者。以不可坏无漏清白含众德水故标此色。光明非一故言光光。为何等相者。问所为相。 经。是时释迦至光明座上。 述曰。第四见问中有二。见故问故。此初也。化归本体言还至也。加力见胜如戒本疏。百万亿紫金刚光明宫者。如兜率天弥勒菩萨五百亿宫也。百万莲华者。座莲华也。 经。时释迦至菩萨种子。 述曰。第二问中有二。问故答故。此初也。有云三问。地者问有为行。虚空者问无为中行。众生者备上二行众生也。非也。据所居处问彼因果故。菩萨种子余品广问故今不问(旧疏云。六处殊胜名为种子。如地持说)。 经。尔时至卢舍那佛。 述曰。第二答中有二。果故因故。此答果也。大欢喜者。见大利故。无分别智名虚空光。照法性空故。正了因体亦名体性。智为正因故。彼所依定名为本原。此能显成常住法身也。佛现此定示大众也。根本因故修行心地以之为因。舍凡夫等举因答果也。成等正觉已下显成佛相也。显正依报及化相故。世界海者。如智论云。数此三千大千 现代汉语译本： 第三个启问也有三部分。发起禅定的缘故。聚集大众的缘故。启请发问的缘故。‘玄通华光王者’（玄妙通达，光华四射的王者），所证悟的真理名为‘玄’（深奥），能证悟的真智叫做‘通’（通达），能产生巨大果报名为‘华’（光华），能去除黑暗障碍名为‘光’（光明）。在三乘中最为殊胜称为‘王’（王者）。他所发起的禅定华光也是如此。众多功德庄严称为‘大庄严’（伟大的庄严）。‘金刚白云色’（像金刚一样坚固，像白云一样洁白的颜色）是因为不可摧毁的无漏清白包含众多功德之水，所以标示这种颜色。光明不是单一的，所以说‘光光’（光明闪耀）。‘为何等相’（是什么样的相）是询问所要显现的相。 经文：这时释迦牟尼佛来到光明座上。 叙述：第四个见问中有两个部分。见到所以发问。这是第一个部分。化身回归本体，所以说‘还至’（回到）。增加威力，显现殊胜，如《戒本疏》所说。‘百万亿紫金刚光明宫’（数百万亿的紫金刚光明宫殿）如同兜率天弥勒菩萨的五百亿宫殿。‘百万莲华’（数百万莲花）是指座位上的莲花。 经文：这时释迦牟尼佛来到菩萨种子处。 叙述：第二个问题中有两个部分。因为有疑问所以提问，因为提问所以回答。这是第一个部分。有人说是三个问题。‘地’（土地）是询问有为之行，‘虚空’（天空）是询问无为中的修行，‘众生’（一切众生）是包括以上两种修行的众生。不是这样的。是根据所居住的地方询问他们的因果。菩萨种子在其他品中广泛询问，所以现在不问（旧疏说：六处殊胜称为种子，如《地持经》所说）。 经文：这时直到卢舍那佛。 叙述：第二个回答中有两个部分。果的缘故，因的缘故。这是回答果。‘大欢喜’（极大的欢喜）是因为见到巨大的利益。‘无分别智’（没有分别的智慧）名为‘虚空光’（虚空之光），照耀法性空性。正了因的本体也称为体性。智慧是正因的缘故。他所依靠的禅定名为‘本原’（根本来源）。这能显现成就常住法身。佛显现这种禅定是为了向大众展示。根本因的缘故，修行心地以它为因。舍弃凡夫等，这是举因来回答果。‘成等正觉’（成就无上正等正觉）以下是显现成佛的相。显现正报依报以及化身之相。‘世界海’（世界之海）如《智度论》所说：计算这三千大千世界。