English
English version Done. Now all Bodhisattvas, who are now receiving, now learning, now understanding, and now practicing, will become Buddhas in the future. From now until the end of time, you must not violate (Can you uphold this? Said three times, asked three times, answered three times). At the end of the first recitation, the wonderful and virtuous precepts of the ten directions will be infused into your body and mind. At the second recitation, these wonderful precepts will fill the void and gather above your heads (then recite the second time). At the end of the second recitation, recite it once more, and it will enter your body and mind, pure and complete. Do not have any other thoughts. However, these precepts have no form or color, and flow into your body and mind without you noticing or knowing. If they had form and color, it would be like the sound of the sky collapsing and the earth splitting (then recite the second time). After the three karmas are completed, you will have fully received the precepts and become a Bodhisattva. The *Mahayana Sutra* says that the initial aspiration and the ultimate attainment (of Buddhahood) are not different. In this way, these two minds, the former aspiration is more difficult (etc.). Now that you have received the precepts. Eighth, the signs of certification. The disciples respectfully bow to all Buddhas and great Bodhisattvas throughout the ten directions, the entire void, and the Dharma realm. In front of the Buddha image in the Sangharama (Sangharama, monastery) of a certain temple in a certain prefecture and county of the Great Tang Dynasty in Jambudvipa (Jambudvipa, one of the four continents, the Earth we live on) of this Saha World (Saha World, the world we live in), there are many Buddha-sons. Now they have completed receiving the Bodhisattva precepts from me. I have already given my certification. May all Buddhas and great Bodhisattvas, with compassion, also give their certification (said three times). Certification is now complete. Ninth, the manifestation of signs. If one receives the precepts with a superior mind, there will be various auspicious signs before the Buddhas of the ten directions: cool breezes, unusual fragrances, unusual sounds, and light. The Bodhisattvas ask the Buddhas, 'What is the reason for these auspicious signs?' The Buddhas reply, 'These signs appear because in a certain place in a certain direction, there are many Bodhisattvas who have completed receiving the Bodhisattva precepts from a certain teacher, and now they are requesting certification from the Buddhas and Bodhisattvas, so these auspicious signs appear.' The Bodhisattvas all rejoice and say, 'In such extremely evil places, where beings are full of afflictions and evil karma, it is very rare that they can generate such a supreme mind and receive the Bodhisattva precepts. We deeply pity them. For you, we generate a firm mind of pure conduct, and you should diligently protect and uphold it, not sparing your lives, and not allowing it to be violated.' Tenth, a broad explanation of upholding and violating the precepts will be given below. First, the ten major precepts are explained. If all Bodhisattvas have already completed receiving the Bodhisattva precepts from a precept master. --------------------------------------------------------------------------------
Chinese
若自杀人若教他杀人非真菩萨。假名菩萨。无惭无愧犯波罗夷报堕地狱不如意处。汝等从今身尽未来际于其中间不得犯。能持不(答能)。盗钱满五。淫大妄语酤酒与人。说于菩萨声闻四众名德之过。自赞己功毁他高胜。骂辱乞者悭法悭财瞋上中境不受忏悔对众谤毁大乘三宝。若自谤若教人谤(词句同前)。已明持犯。第十一教发广愿。上明发心四弘总愿受律仪戒名为起行。今更总别重发愿。回因向果回己与他成菩萨之德。弟子某甲等愿以己受戒所生功德回施法界众生。未离苦者愿令离苦。未得乐者愿令得乐。未发菩提心者愿令发菩提心。未断恶修善者愿断恶修善。未成佛者愿早成佛。又以如是忏悔受戒所生功德愿共一切众生舍此身已。生极乐世界弥陀佛前悟无生忍得大神通。游历十方奉事诸佛。恒闻无上大乘正法。诸佛行愿圆满具足。又以此受戒忏悔所生功德愿共一切众生。从今身已往永离三恶身永离下贱身永离不自在身。常于佛法中清净出家精修梵行为一切众生作大善知识。又愿一切众生闻我名者发菩提心。见我形者断恶修善。闻我说者得大智慧。知我心者早得成佛。发愿已礼三宝。已发愿竟。第十二教持戒令诵戒本有所不戒解一一销通。念佛诵经思惟修集。具如下文随戒消释。五明传译时代者。即大秦弘始三年 。有西国三藏鸠摩罗什此云童寿。来达汉境光显大乘匡维圣教。于逍遥园(或云于草堂寺)。传译经论三百余卷五十余部。梵纳一本第十心地最后诵出两卷成文。上卷明菩萨阶位下卷明菩萨律仪。才翻译讫于时。沙门慧融道祥等八百余人请从受戒。融等笔授咸同诵持。仍于下卷偈颂之后独为一轴。自云此等戒相出自梵网经律藏品内。卢舍那佛为妙海王及王千子授菩萨戒法。第六料简者问无作戒体唯实相心。缘体护持。因果宗趣亦唯实相。如何差别。答体是宗教之宗。不即不离。譬如屋空与梁柱等。空譬于体梁等譬宗。不即不离思之可见。应知体是能持能领之心。相宗是所持所领之戒法。问涅槃篇聚并是别教菩萨律仪。云何而言此菩萨戒别圆菩萨同禀。答别教菩萨行布而修。四教法门无不行学。故涅槃次第五行轨范别教之人。初心厌世出家白四羯磨先禀藏通律仪禁防三业。故先明篇聚乃至十戒五支名戒圣行。岂非渐具十重四十八轻。故知此二义通别圆菩萨毗尼之藏。问若尔教利根有入别圆之义。亦应有此律仪之分。答且约当教钝根。未禀佛性之戒同依三藏律仪。利根被接入于别圆。还从能接名别圆人。或有接入之义。故四教外别立位名。问声闻制于身口。菩萨唯制于心。云何三藏三乘同禀五篇七聚。答大小律仪俱制三业 。自行化他之异故得大小乘名。小戒若不制心方便兰吉从何而立。菩萨虽云刹那造罪殃坠无间。但云刹那为无间因。十重四十八轻莫不皆从身口具缘而结。况三藏菩萨是彼小中之大。对此料简殊不相应。问如前十戒乘戒互通。如何取别。答制教所明从禁恶边而得戒名。化教所明从修禅学慧而立乘称。此则别也。若其通者三学相须如目足并能运载所趣之处通得名乘。并有断恶之能十总名戒。今菩萨戒三义互通。从制止恶名之为戒。从制起行常住慈悲则是乘也。故一一戒乘戒具足。戒即法身乘即般若。乘戒不二慈悲应化即是解脱。解脱德假观为因应身为果。般若德空观为因报身为果。法身德中观为因法身为果。故知戒戒三聚互融。三观三身相即。三聚三身既无优劣。四十八轻十重等持心性宁有浅深。假分乘戒两名。一一无非实相。方是圆融菩萨戒也。故序中云。一切色心是情是心皆入佛性戒中。言可验矣。不别而别轻重宛然。止恶为正文广。起观是傍语略。从多从正律仪防禁三业义边名菩萨戒。第七随事依文销释。梵网大本彼文销释。梵网大本彼之一品但是正说。今乃义开以为三段。从偈初讫长行清净者为序。次从佛告下讫现在诸菩萨今诵为正说。此下尽卷即第三劝说流通。就初序为二。初偈颂明舍那发起。次长行明释迦 劝发。初文又四戒三劝。四戒者一舍那二释迦三菩萨四众生。三劝者一劝受二劝持三劝诵。此之四戒得之有由。根本传授得记成佛。所以劝受受已须持持已须诵使佛种不断。初十一行半偈为三。初三行三句明舍那说戒传授释迦。次是时下三行三句明释迦迹佛授诸菩萨菩萨授诸众生。三从谛听下尽偈明劝信受持。此之三序悉是释迦所说。杂有经家之辞。初为二。初二行半明本迹。次一行一句明人法。初又三初半行明舍那本身。次一行半明释迦迹化。三半行总结本迹。初文者上句明舍那本身。下句明舍那本土。此即依正两报。初言我今等者常乐我净四德之我也。经云无我法中有真我。谓报身如来智断俱圆四德究竟名为净满。举一摄三故云我今等。摄论明报身有二。一自受用报。谓称法界实成依正无碍。唯佛独居妙觉同类自能相见。二他受用报。为地上菩萨于实报土现身说法令彼见之。此自他报身逗行布教历别之机。胜劣两应逗藏通机。报应二身以法身为本。言法身者毗卢遮那。此云遍一切处。机应咸圆犹如虚空无择时处。一三相即。举一具三言不累舒。随机别显故标报身及明主伴。下句明依报。言方坐等者。方者正也。安住正法处在莲华台故云坐也。言莲华者如来所感莲华世界。世界之下莲华为台名莲华台。故华严经云。 现代汉语译本 劝发。初文又四戒三劝。四戒者一舍那（Vairocana，意为遍一切处）二释迦（Sakyamuni，意为能仁）三菩萨（Bodhisattva，意为觉有情）四众生。三劝者一劝受二劝持三劝诵。此之四戒得之有由。根本传授得记成佛。所以劝受，受已须持，持已须诵，使佛种不断。初十一行半偈为三。初三行三句明舍那说戒传授释迦。次是时下三行三句明释迦迹佛授诸菩萨，菩萨授诸众生。三从谛听下尽偈明劝信受持。此之三序悉是释迦所说，杂有经家之辞。初为二。初二行半明本迹。次一行一句明人法。初又三，初半行明舍那本身。次一行半明释迦迹化。三半行总结本迹。初文者上句明舍那本身，下句明舍那本土。此即依正两报。初言‘我今’等者，常乐我净四德之‘我’也。经云‘无我法中有真我’，谓报身如来智断俱圆，四德究竟，名为净满。举一摄三，故云‘我今’等。《摄论》明报身有二。一自受用报，谓称法界实成依正无碍，唯佛独居妙觉同类自能相见。二他受用报，为地上菩萨于实报土现身说法，令彼见之。此自他报身逗行布教历别之机，胜劣两应逗藏通机。报应二身以法身为本。言法身者毗卢遮那，此云遍一切处。机应咸圆，犹如虚空无择时处。一三相即，举一具三言不累舒。随机别显，故标报身及明主伴。下句明依报。言‘方坐’等者。方者，正也。安住正法，处在莲华台，故云‘坐’也。言莲华者，如来所感莲华世界。世界之下，莲华为台，名莲华台。故《华严经》云：
English
English version Exhortation to Faith. The initial text contains four prohibitions and three exhortations. The four prohibitions concern: 1. Vairocana (meaning 'pervading everywhere'), 2. Sakyamuni (meaning 'sage of the Sakyas'), 3. Bodhisattvas (beings seeking enlightenment), and 4. sentient beings. The three exhortations are: 1. to receive, 2. to uphold, and 3. to recite. These four prohibitions have a source. They are fundamentally transmitted, prophesied, and lead to Buddhahood. Therefore, one is exhorted to receive, and having received, one must uphold, and having upheld, one must recite, so that the seed of Buddhahood is not severed. The initial eleven and a half lines of verse are divided into three. The first three lines and three phrases clarify that Vairocana speaks the precepts and transmits them to Sakyamuni. Next, the three lines and three phrases beginning with 'At that time' clarify that Sakyamuni, the manifested Buddha, transmits them to the Bodhisattvas, and the Bodhisattvas transmit them to all sentient beings. The third, from 'Listen attentively' to the end of the verse, clarifies the exhortation to believe, receive, uphold, and recite. These three introductions are all spoken by Sakyamuni, interspersed with the words of the compilers of the scriptures. The beginning is divided into two. The first two and a half lines clarify the fundamental and manifested aspects. The next line and phrase clarify the person and the Dharma. The beginning is further divided into three. The first half-line clarifies the essence of Vairocana. The next one and a half lines clarify the manifested transformation of Sakyamuni. The final half-line summarizes the fundamental and manifested aspects. In the initial text, the first phrase clarifies the essence of Vairocana, and the second phrase clarifies the land of Vairocana. This refers to the dependent and the principal retributions. The initial words 'I now' and so on, refer to the 'I' of the four virtues of permanence, bliss, self, and purity. The scripture says, 'In the Dharma of no-self, there is true self,' referring to the reward body of the Tathagata, whose wisdom and severance are complete, and whose four virtues are ultimate, called pure and complete. Mentioning one encompasses three, hence the words 'I now' and so on. The *Compendium of Abhidharma* clarifies that the reward body has two aspects: 1. the self-enjoyment reward, which means that it accords with the Dharma realm, and the dependent and principal are truly established without obstruction, where only the Buddha dwells alone in wondrous enlightenment, and those of the same kind can see each other. 2. the other-enjoyment reward, which is for the Bodhisattvas on the ground to manifest bodies and preach the Dharma in the real reward land, so that they can see it. These self and other reward bodies are the mechanisms for guiding practice and teaching according to different capacities, and the superior and inferior both respond to the teachings of the Tripitaka and the common vehicle. The reward and response bodies are based on the Dharma body. The Dharma body is Vairocana, which means 'pervading everywhere.' The responses to capacities are all complete, like space, without choosing time or place. The one and three are identical, mentioning one encompasses three without being cumbersome. It manifests differently according to the capacity, so it marks the reward body and clarifies the principal and companions. The following phrase clarifies the dependent retribution. The words 'squarely seated' and so on. 'Squarely' means upright. Abiding in the upright Dharma, dwelling on the lotus platform, hence the word 'seated.' The lotus refers to the lotus world perceived by the Tathagata. Below the world, the lotus is the platform, called the lotus platform. Therefore, the *Avatamsaka Sutra* says: --------------------------------------------------------------------------------
Chinese
华擎十世界。所表有二。一表舍那处秽不染。二表因能感果。莲华四类。人中莲华十叶已上。天上莲华百叶已上。菩萨莲华千叶已上。妙觉莲华量等法界。一一互融可谓依正二报圆满。又云华藏者体能包含十方法界。十方法界现一尘中。犹如帝网重重无尽。不横不竖出过思议之表故名华藏。次周匝下明释迦迹化。望千百亿国释迦则千释迦为本。千百亿为迹。成两重本迹。若望法华并迹中本迹。于中又三。初明迹中之本。二明迹中之迹。三明本之与迹皆成佛道。初言千华上者亦言千叶现千释迦。一华一佛三千大千世界故有千佛净土。此即二住明分身也。初住分身百佛世界。二住十倍。华严二住已去多明别义。故于二住辨圆成相。后后之位身土叵量。次明迹中之迹。初句举一华一佛生百亿国。国者是一四天下之名也。所以一三千大千世界小千有一千四天下。中千具千千。千千即十亿。大千千倍即有万亿四天下等。经云百亿即小数万万亿。亿有百百。大数百百为百。故云百亿。于万亿国万亿南洲各一释迦。故云一国一释迦。第三文者万亿南洲菩提树下一释迦与一华一释迦同时成佛。千佛世界总有一千个万亿释迦与千释迦放光互照。华台名舍那华叶名释迦。释迦为伴舍那为主。主伴相关受法王职。同时成佛故云各坐等。如是下 现代汉语译本 ‘华擎十世界’（Magnificent Lotus Treasury World），所表示的有两层含义。第一层含义是表示毗卢遮那佛（Vairocana）身处秽土而不被污染。第二层含义是表示‘因’能感得‘果’。莲花有四种类别：人中的莲花有十片以上的叶子，天上的莲花有一百片以上的叶子，菩萨的莲花有一千片以上的叶子，妙觉（佛）的莲花其大小等同于法界。每一片莲花都互相融合，可以说是依报和正报都圆满了。又说，‘华藏’（Lotus Treasury）是指其本体能够包含十方法界，十方法界显现在一粒微尘之中，犹如帝释天的因陀罗网，重重叠叠，没有穷尽。它既不是横向的，也不是纵向的，超出了思议的范围，所以叫做‘华藏’。 接下来‘周匝下’说明释迦牟尼佛（Sakyamuni）示现的化身。相对于千百亿国土的释迦牟尼佛来说，千释迦牟尼佛是根本，千百亿是示现的化身，形成了两重‘本’和‘迹’的关系。如果相对于《法华经》（Lotus Sutra）来说，就有了‘迹’中的‘本’和‘迹’，其中又分为三层含义：第一层含义是说明‘迹’中的‘本’，第二层含义是说明‘迹’中的‘迹’，第三层含义是说明‘本’和‘迹’都成就佛道。首先说‘千华上者’，也说是千叶莲花显现出千释迦牟尼佛，一朵莲花，一尊佛，三千大千世界，所以有千佛净土。这也就是二住菩萨（Second Stage Bodhisattva）显现分身。初住菩萨（First Stage Bodhisattva）分身百佛世界，二住菩萨是十倍。在《华严经》（Avatamsaka Sutra）中，二住菩萨之后更多地说明了别义，所以在二住菩萨辨别圆成相。后后的菩萨的果位，其身和国土是不可估量的。 接下来说明‘迹’中的‘迹’。第一句举例说一朵莲花，一尊佛，化生百亿国土。‘国’是指一个四天下（four continents）的名称。所以一个三千大千世界的小千世界有一千个四天下，中千世界具有一千个小千世界，千千世界就是十亿个四天下，大千世界是中千世界的一千倍，就有万亿个四天下等等。《经》中说‘百亿’是小数，万万亿，‘亿’有一百个‘百’，大数是‘百百’为‘百’，所以说是‘百亿’。在万亿国土的万亿南赡部洲（Jambudvipa）各有一尊释迦牟尼佛，所以说‘一国一释迦’。第三段文字说，万亿南赡部洲菩提树下一尊释迦牟尼佛与一朵莲花一尊释迦牟尼佛同时成佛。千佛世界总共有一千个万亿释迦牟尼佛与千释迦牟尼佛放光互相照耀。莲花台的名字是毗卢遮那佛，莲花叶的名字是释迦牟尼佛。释迦牟尼佛是伴，毗卢遮那佛是主。主伴相互关联，接受法王之职，同时成佛，所以说‘各坐等’。像这样下文继续说明。