English
English version: The sameness of cause and effect among the three is called the Common Teaching (Tong Jiao 通教). The superior manifested body, majestic and dignified, is like the moon among the stars, which is the Buddha's form in the Common Teaching. The Bodhisattva's precepts are also the same as those of the Sravakas (声闻). The Three Separate Teachings (San Bie Jiao 三别教), as explained in scriptures such as the *Yingluo Sutra* (璎珞经) and the *Renwang Sutra* (仁王经), clarify the fifty-two stages. Before the ten grounds (ten Bhumi), they belong to the mundane, called the worthy. Entering the grounds belongs to the sacred. Or it is said that the seventh ground enters non-effort. The ten faiths (ten beliefs) advance and retreat, called the outer mundane. The ten abodes (ten dwellings) enter emptiness and cut off the views and thoughts, as well as the upper-grade dust and sand delusions outside the realms. The ten practices (ten practices) emerge from the provisional and cut off the middle-grade dust and sand delusions, universally knowing the medicine for the ten realms of the four teachings. The ten dedications (ten dedications) cut off the lower-grade dust and sand delusions, and then cultivate the middle way to subdue the ignorance outside the realms. As soon as one part falls, one enters the first ground, manifesting the eight aspects of enlightenment. The cause and effect are far apart, and the eons are immeasurable. The practice of contemplation is different, different before and different after, so it is called Separate. The manifested reward body is its form. The Four Perfect Teachings (Si Yuan Jiao 四圆教) believe that the three obstacles are the three virtues. The retribution obstacle is the Dharmakaya (法身), the afflictions are Prajna (般若), and the karmic obstacles are liberation. Relying on faith to start practice, the three contemplations are cultivated perfectly, without any interval in an instant, called the first joy product. The second is to receive, uphold, read, and recite. The third is to explain and write. The fourth is to practice the six paramitas (六度) simultaneously. The fifth is to fully practice the six paramitas, as detailed in the *Lotus Sutra* (法华经). These five grades of disciples perfectly subdue ignorance, which is the outer mundane position. In the position of the ten faiths, views and thoughts fall first, so the *Renwang Sutra* says that the ten virtuous Bodhisattvas generate great minds and bid farewell to the sea of suffering in the three realms, which is the inner mundane position, the same as the ten abodes of the Separate Teaching and the Buddhas of the Treasury and Common Teachings. After the mind of the ten faiths, breaking one grade of ignorance outside the realms enters the position of the first abode, perfectly accomplishing the eight aspects, as explained in the *Huayan Sutra* (华严经), the same as the function of the first ground of the Separate Teaching. From beginning to end, a total of forty-two grades of ignorance outside the realms are broken to achieve wonderful enlightenment. Separate but not separate, the wonderful principle is not different, so it is called Perfect. Those with superior roots may enter the first abode in one lifetime. These four teachings have more or less emphasis on the five periods of teaching. The *Huayan Sutra* is the Perfect Teaching combined with the Separate Teaching. The *Deer Park Sutra* (鹿苑经) only has the Tripitaka Teaching (三藏). The *Vaipulya Sutras* (方等经) reveal half of the Perfect Teaching and half of the Provisional Teaching. The various *Prajna Sutras* (般若经) have the nature of revealing half of the Perfect Teaching and half of the Provisional Teaching, combining the Common, Separate, and Perfect Teachings. This precept sutra is the gathering of the *Huayan Sutra* assembly, which is the Separate and Perfect Teachings, with both light and heavy emphasis, establishing the Bodhisattva precepts. The *Lotus Sutra* (法华经) clearly explains the Buddha's intention, opening the provisional and revealing the real, returning to the one Perfect Teaching. --------------------------------------------------------------------------------
Chinese
乘。人法俱开依正无二。故云我常在此娑婆世界汝等所行是菩萨道。五佛咸令一切众生开示悟入佛之知见。涅槃虽明四教为息权机扶律显常。一一莫不皆闻佛性。故二经同味故并譬醍醐。今从佛意圆教消释。四明受法者。谨依璎珞地持高昌等文总作一十二门分别。第一开悟。第二三归。第三请师。第四忏悔。第五发心。第六示相问遮。第七授戒。第八证明。第九现相。第十陈持犯。第十一明广愿。第十二教持戒。第一开悟者夫戒德难量功高万像。为九乘之轨筏运三宝之舟航。是故经云。一切众生因戒而有。故萨遮经云。若不持戒者尚不得野干之身。况功德之身。又华严云戒是无上菩提本。应当具足持禁戒。涅槃经云。若持是经而不持戒名魔眷属。非我弟子。我亦不听受持是经。又月灯三昧经云。虽有色族及多闻若无戒智犹禽兽。虽处卑下少闻见能持净戒名胜士。且戒有多途。五八十具。克论功报随受者心。今菩萨戒报圆佛果相好无边。三达五眼十力无畏一切功德。既发大心即上品心受菩萨戒。菩萨戒者则五十一位圆菩萨乘之律仪也。所以经云。边方中国若人非人。解法师语尽皆得受。须人人正信发志诚心。诸佛究竟证圆四德居常寂光。于法身地起无缘慈。等念群生犹如赤子。我等愚冥日用莫知。三界轮环四生沉溺。唯 现代汉语译本 乘。人法俱开，依正无二。所以说‘我常在此娑婆世界，你们所行的是菩萨道’。五方佛都令一切众生开示悟入佛的知见。《涅槃经》虽然阐明四教，是为了止息权巧方便，扶持戒律，彰显常住不变的真理。没有哪一个不听闻佛性的。所以两部经味道相同，因此都比喻为醍醐。现在从佛的本意，用圆教来解释。四明（地名，指四明尊者）接受戒法的人，谨遵《璎珞经》、《地持经》、《高昌经》等经文，总共分为十二门来分别说明。第一是开悟，第二是三归依，第三是请师，第四是忏悔，第五是发心，第六是示相问遮，第七是授戒，第八是证明，第九是现相，第十是陈述持戒和犯戒的情况，第十一是阐明广大的誓愿，第十二是教导如何持戒。 第一开悟：戒的功德难以衡量，功劳高过万象，是九乘（九种乘法）的轨范，是运载三宝的舟船。所以经中说：‘一切众生因为戒而存在。’所以《萨遮经》说：‘如果不持戒，尚且得不到野干（一种野兽）的身体，更何况是功德之身。’又《华严经》说：‘戒是无上菩提的根本，应当具足持守禁戒。’《涅槃经》说：‘如果持诵这部经而不持戒，就是魔的眷属，不是我的弟子。我也不允许他受持这部经。’又《月灯三昧经》说：‘虽然有好的出身和渊博的学识，如果没有戒律和智慧，就像禽兽一样。虽然身处卑微，见闻不多，但能持守清净的戒律，就是殊胜的人。’而且戒有很多种，有五戒、八戒、十戒、具足戒。详细论述功德和果报，取决于受戒者的心。现在菩萨戒的果报是圆满的佛果，相好无边，具有三达、五眼、十力、无畏一切功德。既然发了大心，就是上品心，受菩萨戒。菩萨戒就是五十一个位次的圆满菩萨乘的律仪。所以经中说：‘边远地区和中原地区，无论是人还是非人，只要能理解法师的语言，都可以受戒。’必须人人正信，发出真诚的心。诸佛究竟证得圆满的四德，安住在常寂光中，于法身之地生起无缘大慈，平等看待众生，如同赤子。我们愚昧无知，每天都在使用却不知道。在三界中轮回，在四生中沉溺，只有...
English
English version The vehicle. Both person and Dharma are open, and there is no duality between the reward body and the environment. Therefore, it is said, 'I am always in this Saha world, and what you practice is the Bodhisattva path.' All Five Buddhas cause all sentient beings to awaken to and enter the knowledge and vision of the Buddha. Although the *Nirvana Sutra* clarifies the Four Teachings, it is to cease expedient means, support the precepts, and reveal the constant. None do not hear of the Buddha-nature. Therefore, the two sutras have the same flavor, and thus are both likened to ghee. Now, from the Buddha's intention, the perfect teaching is used to explain. The Four Ming (a place name, referring to the Four Ming Venerable) who receive the Dharma, carefully follow the *Inra Network Sutra*, *Bodhisattva Bhumi Sutra*, *Gaochang Sutra*, etc., and divide them into twelve sections for explanation. The first is awakening, the second is the Three Refuges, the third is inviting a teacher, the fourth is repentance, the fifth is aspiration, the sixth is showing signs and asking about obstacles, the seventh is bestowing the precepts, the eighth is attestation, the ninth is manifesting signs, the tenth is stating the upholding and breaking of precepts, the eleventh is clarifying the vast vows, and the twelfth is teaching how to uphold the precepts. First Awakening: The merit of precepts is immeasurable, and the merit is higher than all phenomena. It is the norm of the Nine Vehicles and the boat carrying the Three Jewels. Therefore, the sutra says, 'All sentient beings exist because of precepts.' Therefore, the *Saccaka Sutra* says, 'If one does not uphold the precepts, one cannot even obtain the body of a jackal, let alone a body of merit.' Also, the *Avatamsaka Sutra* says, 'Precepts are the root of unsurpassed Bodhi, and one should fully uphold the prohibitions.' The *Nirvana Sutra* says, 'If one recites this sutra but does not uphold the precepts, one is a member of Mara's retinue, not my disciple. I will not allow him to receive and uphold this sutra.' Also, the *Moon Lamp Samadhi Sutra* says, 'Although one has a good background and extensive knowledge, if one does not have precepts and wisdom, one is like a beast. Although one is in a humble position and has little knowledge, if one can uphold pure precepts, one is a superior person.' Moreover, there are many kinds of precepts, such as the Five Precepts, Eight Precepts, Ten Precepts, and Full Precepts. A detailed discussion of merit and retribution depends on the mind of the receiver. Now, the retribution of the Bodhisattva precepts is the perfect Buddha fruit, with boundless marks and characteristics, possessing the Three Clear Knowledges, Five Eyes, Ten Powers, Fearlessness, and all merits. Since one has made a great aspiration, it is a superior mind to receive the Bodhisattva precepts. The Bodhisattva precepts are the precepts of the perfect Bodhisattva Vehicle of the fifty-one stages. Therefore, the sutra says, 'Whether in remote areas or the central plains, whether human or non-human, as long as one can understand the language of the Dharma master, one can receive the precepts.' Everyone must have right faith and make a sincere aspiration. All Buddhas ultimately attain the perfect Four Virtues and abide in the Constant Light of Tranquility, arising from the Dharma body with unconditioned great compassion, regarding all beings equally, like one's own children. We are ignorant and unknowing, using it every day without knowing it. Reincarnating in the Three Realms, drowning in the Four Births, only... --------------------------------------------------------------------------------
Chinese
圆妙觉究尽无明。故发圆心而希圆行。知因感果惊觉常情。故名开悟。已开悟竟。第二归依三宝。略明三种三宝为所归依。一住持。二别相。三一体。一住持三宝者人能弘道万代之所流传。道藉人弘三宝于斯常住。则剃发染衣为僧宝。黄卷赤轴为法宝。泥木素像为佛宝。二明别相三宝者十方三世法报应化为佛宝。所说法门为法宝。除妙觉外菩萨二乘为僧宝。三一体三宝者实相圆理名为一体。即一而三无非秘藏。如世珍奇故通名宝。何者心体觉知名佛。性体离念名法。心体无诤名僧。凡圣始终此三具足。佛已修已证应物现形。别相住持功由一体。我等理是。如冰在水。若欲融冰善须方便。拟趣佛果非修不成。今始觉知正向此三为归依处。教言弟子某甲等愿从今身尽未来际归依佛两足尊。归依法离欲尊。归依僧众中尊(三说)。弟子某甲等愿从今身尽未来际归依佛竟。归依法竟。归依僧竟(三说)。从今已往称佛为师更不归依余邪魔外道。唯愿三宝慈悲摄受。哀愍故(礼三宝)。受三归竟。第三请师。凡为师者应具五德。一坚持净戒。二年满十腊。三善解律藏。四师师相授。五定慧穷玄。师应教言。弟子某甲等今从大德求受菩萨戒。唯愿大德于我不惮劳苦慈愍故(三反)。次请和上。弟子某甲等奉请释迦如来应正等觉为和 现代汉语译本 圆满而精妙的觉悟能够彻底断除无明（佛教用语，指迷惑、不了解真理）。因此发起圆满的菩提心，希望实践圆满的菩萨行。了知因果的道理，从而惊醒并超越凡夫的常情，这就被称为开悟。开悟之后，第二步是皈依三宝。下面简要说明三种三宝作为我们所皈依的对象：一是住持三宝，二是别相三宝，三是一体三宝。 一、住持三宝：人能够弘扬佛道，使佛法万代流传。佛道凭借人来弘扬，三宝因此得以常住世间。那么，剃除须发、身穿袈裟的出家人为僧宝；写满经文的经卷为法宝；泥塑或木雕的佛像为佛宝。 二、别相三宝：十方三世（指过去、现在、未来）的法身佛、报身佛、应化身为佛宝；佛所说的各种法门为法宝；除了妙觉佛之外的菩萨和二乘（声闻、缘觉）为僧宝。 三、一体三宝：实相圆融的真理被称为一体。即一即三，无一不是如来秘藏。如同世间的珍宝一样，所以统称为宝。什么是心体的觉知？觉知就是佛。自性本体远离妄念就是法。心体没有争端就是僧。凡夫和圣人，从开始到最终，都具备这三者。佛已经修证圆满，应机显现各种化身。别相三宝和住持三宝的功用都源于一体三宝。我们从理上来说是具备的，就像冰存在于水中一样。如果想要融化冰，必须要有好的方法。想要成就佛果，不修行是不可能的。现在开始觉知，应当以这三宝作为皈依之处。 教导说：弟子某甲等，愿从今生直到未来，皈依佛，两足尊（指佛是二足众生中最尊贵的）。皈依法，离欲尊（指佛法是远离欲望的至尊）。皈依僧，众中尊（指僧是所有僧众中最尊贵的）。（重复三次）弟子某甲等，愿从今生直到未来，皈依佛完毕。皈依法完毕。皈依僧完毕。（重复三次）从今以后，称佛为老师，不再皈依其他邪魔外道。唯愿三宝慈悲摄受，怜悯我们。（礼拜三宝）受三皈依完毕。 第三步是请师。作为老师，应当具备五种德行：一是坚持清净的戒律；二是受戒满十年；三是善于理解律藏；四是师师相传；五是对禅定和智慧深入研究。老师应当教导说：弟子某甲等，现在从大德处求受菩萨戒。唯愿大德不辞辛劳，慈悲怜悯我们。（重复三次） 接下来是请和尚。弟子某甲等，恭请释迦如来应正等觉为和尚。