English
English version ‘Hua Zang Shi Shi Jie’ (Magnificent Lotus Treasury World). It represents two meanings. The first meaning is that Vairocana (Vairocana) is in the impure land without being contaminated. The second meaning is that ‘cause’ can induce ‘effect’. There are four types of lotus flowers: lotus flowers in the human realm have more than ten leaves, lotus flowers in the heavens have more than one hundred leaves, lotus flowers of Bodhisattvas have more than one thousand leaves, and lotus flowers of Wonderful Enlightenment (Buddha) are equal to the Dharma Realm in size. Each lotus flower merges with each other, which can be said to be the perfect reward of dependence and the perfect reward of the main body. It is also said that ‘Hua Zang’ (Lotus Treasury) refers to its body being able to contain the ten Dharma Realms, and the ten Dharma Realms appear in a single dust particle, like Indra's net of Emperor Shitian, layer upon layer, without end. It is neither horizontal nor vertical, beyond the scope of thought, so it is called ‘Hua Zang’. Next, ‘Zhou Za Xia’ explains the incarnation manifested by Sakyamuni (Sakyamuni). Relative to the Sakyamuni Buddha in billions of lands, the thousand Sakyamuni Buddhas are the root, and the hundreds of billions are the manifested incarnations, forming a double relationship of ‘root’ and ‘trace’. If relative to the ‘Lotus Sutra’ (Lotus Sutra), there are ‘root’ and ‘trace’ in the ‘trace’, which are further divided into three meanings: the first meaning is to explain the ‘root’ in the ‘trace’, the second meaning is to explain the ‘trace’ in the ‘trace’, and the third meaning is to explain that both the ‘root’ and the ‘trace’ achieve Buddhahood. First, let’s talk about ‘Qian Hua Shang Zhe’, which also says that a thousand-leaf lotus flower manifests a thousand Sakyamuni Buddhas, one lotus flower, one Buddha, three thousand great thousand worlds, so there are thousands of Buddha Pure Lands. This is also the manifestation of the incarnation of the Second Stage Bodhisattva (Second Stage Bodhisattva). The First Stage Bodhisattva (First Stage Bodhisattva) incarnates in hundreds of Buddha worlds, and the Second Stage Bodhisattva is ten times that. In the ‘Avatamsaka Sutra’ (Avatamsaka Sutra), after the Second Stage Bodhisattva, more special meanings are explained, so the perfect appearance is distinguished in the Second Stage Bodhisattva. The later positions of the Bodhisattvas, their bodies and lands are immeasurable. Next, explain the ‘trace’ in the ‘trace’. The first sentence gives an example of one lotus flower, one Buddha, incarnating into hundreds of billions of lands. ‘Guo’ refers to the name of a four continents. Therefore, a small thousand world in a three thousand great thousand world has one thousand four continents, a middle thousand world has one thousand small thousand worlds, a thousand thousand worlds are one billion four continents, and a great thousand world is one thousand times that of a middle thousand world, so there are hundreds of billions of four continents, and so on. The ‘Sutra’ says that ‘hundreds of billions’ is a small number, hundreds of billions, ‘hundreds of millions’ have one hundred ‘hundreds’, and large numbers are ‘hundreds of hundreds’ as ‘hundreds’, so it is said to be ‘hundreds of billions’. In the hundreds of billions of lands, there is one Sakyamuni Buddha in each of the hundreds of billions of Jambudvipa (Jambudvipa), so it is said that ‘one country, one Sakyamuni’. The third paragraph says that one Sakyamuni Buddha under the Bodhi tree in hundreds of billions of Jambudvipa and one Sakyamuni Buddha in one lotus flower achieve Buddhahood at the same time. In the thousand Buddha worlds, there are a total of one thousand hundreds of billions of Sakyamuni Buddhas and thousands of Sakyamuni Buddhas shining on each other. The name of the lotus platform is Vairocana, and the name of the lotus leaf is Sakyamuni. Sakyamuni is the companion, and Vairocana is the master. The master and companion are related to each other, accept the position of Dharma King, and achieve Buddhahood at the same time, so it is said that ‘each sits equally’. The following text continues to explain. --------------------------------------------------------------------------------
Chinese
第三结。初句结迹身。次句结本身。明千释迦及千个百亿释迦并以舍那为本故云如是等。千百亿下第二明人法于中又二。初明人次约法。初文三句。初明能化之主。次明所化之机。第三明能化所化俱诣本佛。故云至我所。我所即舍那也。听我下第二约法为二。初句诫听。此戒是十方三世诸佛之法。只得称诵不云说也。甘露门者第二叹戒功能。甘露是诸天不死之药。譬因此戒得至涅槃四德之理。甘露家门名甘露门。门以能通为义。教能通理故也。是时下第二释迦迹佛传授菩萨。菩萨授诸众生。于中又三。初明经家叙释迦传授之缘。次明释迦传授诸菩萨。三劝菩萨授诸众生。初文三。初出戒相重轻之数。次戒如下叹戒功用。三微尘下劝菩萨受持。初文前三句叙千百亿各还本位。次两句叙诵本戒。谓此戒法诸佛所师。故云本师戒也。次叹戒用中律仪戒能圆止三惑之恶。譬日月破暗。善法戒能圆修三观之善。譬日月照明。饶益有情戒止观兼具能严法身。如璎珞珠。是故经云老少中年服常好故。第三劝菩萨受持为二。初两句总举功能。次两句正劝。余二如文。谛听下劝信受持为三。初明所诵之法。次大众下劝信受持。三大众下结劝。初言戒藏者此戒多含三聚万善故名为藏。别别解脱从果立称云波罗提木叉。木叉解脱此彼音异也。 现代汉语译本： 第三结。第一句总结迹身（佛的应化身）。第二句总结本身（佛的法身）。说明千释迦（千尊释迦牟尼佛）及千个百亿释迦（无数释迦牟尼佛）都以毗卢遮那佛（Vairocana）为根本，所以说‘如是等’。‘千百亿下’第二部分说明人法，其中又分为两部分。首先说明人，其次阐述法。首先说明人的部分有三句。第一句说明能教化的主，即释迦牟尼佛。第二句说明所教化的对象，即众生的根机。第三句说明能教化者和所教化者都归于本佛，所以说‘至我所’，‘我所’即毗卢遮那佛。 ‘听我下’第二部分阐述法，分为两部分。第一句告诫听闻，这种告诫是十方三世诸佛的法则，只能称诵，不能宣说。‘甘露门者’第二部分赞叹戒的功能。甘露是诸天不死之药，比喻凭借此戒可以达到涅槃四德的境界。甘露家门名为甘露门，‘门’以能通达为意义，教义能够通达真理。 ‘是时下’第二部分是释迦迹佛（释迦牟尼佛的应化身）传授菩萨，菩萨传授给众生。其中又分为三部分。首先说明经家叙述释迦传授的因缘。其次说明释迦传授给诸菩萨。第三劝勉菩萨传授给众生。首先说明经家叙述的部分有三点。首先列出戒相轻重的数量。其次‘戒如下’赞叹戒的功用。第三‘三微尘下’劝勉菩萨受持。首先说明的部分，前三句叙述千百亿佛各自返回本位。其次两句叙述诵读本戒，说明此戒法是诸佛所尊崇的，所以说是‘本师戒’。 其次赞叹戒的功用，律仪戒能够圆满止息三惑（见惑、思惑、无明惑）之恶，譬如日月破除黑暗。善法戒能够圆满修习三观（空观、假观、中观）之善，譬如日月照明。饶益有情戒止观兼具，能够庄严法身，如同璎珞珠。所以经中说老少中年佩戴都很好。第三劝勉菩萨受持，分为两部分。首先两句总括功能，其次两句正式劝勉。其余两句如经文所示。 ‘谛听下’劝勉信受奉持，分为三部分。首先说明所诵读的法。其次‘大众下’劝勉信受奉持。第三‘大众下’总结劝勉。首先说‘戒藏者’，此戒包含三聚（摄律仪戒、摄善法戒、饶益有情戒）万善，所以名为‘藏’。别别解脱戒从结果上立名，称为波罗提木叉（Pratimoksha），‘木叉’是解脱，此彼语音不同。
English
English version: Third Conclusion. The first sentence concludes the manifested body (of the Buddha). The second sentence concludes the essential body (of the Buddha). It explains that the thousand Shakyamunis (thousand Shakyamuni Buddhas) and the thousand hundred billion Shakyamunis (countless Shakyamuni Buddhas) all take Vairocana (Vairocana) as their root, hence the phrase 'such and so forth'. 'Thousand hundred billion below' The second part explains the person and the Dharma, which is further divided into two parts. First, it explains the person, and then it elaborates on the Dharma. The first part explaining the person has three sentences. The first sentence explains the master who can teach, that is, Shakyamuni Buddha. The second sentence explains the object to be taught, that is, the faculties of sentient beings. The third sentence explains that both the teacher and the taught return to the original Buddha, hence the phrase 'to my place', 'my place' being Vairocana. 'Listen to me below' The second part elaborates on the Dharma, divided into two parts. The first sentence admonishes listening. This admonition is the law of all Buddhas in the ten directions and three times. It can only be recited and not spoken. 'Nectar Gate' The second part praises the function of the precepts. Nectar is the immortal medicine of the gods, a metaphor for attaining the state of Nirvana's four virtues through these precepts. The nectar family gate is called the Nectar Gate. 'Gate' means to be able to communicate, and the teachings can communicate with the truth. 'At this time below' The second part is Shakyamuni Buddha (Shakyamuni Buddha's manifested body) transmitting to the Bodhisattvas, and the Bodhisattvas transmitting to sentient beings. It is further divided into three parts. First, it explains the circumstances of Shakyamuni's transmission as narrated by the sutra compiler. Second, it explains Shakyamuni's transmission to the Bodhisattvas. Third, it encourages the Bodhisattvas to transmit to sentient beings. The first part explaining the sutra compiler's narration has three points. First, it lists the number of precepts, both light and heavy. Second, 'Precepts below' praises the function of the precepts. Third, 'Three subtle dusts below' encourages the Bodhisattvas to uphold them. In the first part of the explanation, the first three sentences narrate the return of the thousand hundred billion Buddhas to their respective positions. The next two sentences narrate the recitation of the original precepts, explaining that this precept Dharma is revered by all Buddhas, hence it is called the 'Original Teacher's Precepts'. Secondly, praising the function of the precepts, the precepts of discipline can perfectly stop the evil of the three delusions (delusions of views, delusions of thought, delusions of ignorance), like the sun and moon breaking through the darkness. The precepts of good Dharma can perfectly cultivate the goodness of the three contemplations (emptiness, provisional existence, the middle way), like the sun and moon illuminating. The precepts of benefiting sentient beings combine both cessation and contemplation, and can adorn the Dharma body, like a necklace of jewels. Therefore, the sutra says that it is always good for the old, young, and middle-aged to wear. Third, encouraging the Bodhisattvas to uphold them, divided into two parts. First, the two sentences summarize the function, and then the two sentences formally encourage. The remaining two sentences are as shown in the sutra text. 'Listen carefully below' encourages faith and upholding, divided into three parts. First, it explains the Dharma being recited. Second, 'The assembly below' encourages faith and upholding. Third, 'The assembly below' concludes the encouragement. First, it says 'Precept Treasury', this precept contains the myriad virtues of the three aggregates (precepts of restraining discipline, precepts of gathering good Dharma, precepts of benefiting sentient beings), hence it is called 'Treasury'. The Pratimoksha (Pratimoksha) is named from the result, 'Moksha' is liberation, the pronunciation is different here and there. --------------------------------------------------------------------------------
Chinese
次劝人信受又三。初劝信次一切下劝受。摄即受也。三众生举位释结劝之意。言即入佛位者一切众生皆有佛性。依性发心受三聚戒。禀佛戒法名入佛位。故大经云。学大乘者虽是肉眼名为佛眼。初二句用同方便位。次二句明同证真位。佛位名通有真有似。始终名字观行相似。一念证中得法身本。初阿后荼分证大觉名真佛子。故身子得记。入圆初住乃云真子。从佛口生从法化生。故云位同大觉已真是诸佛子。尔时下第二释迦序为二。初经家叙次释迦自说。初又三。初叙佛欲结戒。次叙放光表瑞。三大众愿闻。初又四。初举时标出化主。尔时者当尔之时也。谓是迹佛从本佛舍那受旨回时。故云尔时。释迦姓也此云能仁。牟尼者名也此云寂默。身口意满故得名也。初坐下第二标处即菩提树。亦云道树。树下成道。道与菩提彼此音异。在摩竭国于此树下有金刚座。贤劫千佛皆坐此座而得菩提。今释迦主伴迹示新证故云初坐等。成无上觉者第三明得道。谓华严会示现初成为大根性结菩萨戒。故华严云于菩提场始成正觉。名号品云。舍那迹名释迦牟尼。若小机所见鹿苑初成。后乃因事制于篇聚。释迦名同初成见别。今辨异彼故下文云初结菩萨波罗提木叉。初结下第四出所结之法。于中为四。初标名次孝顺下明能成胜因。三孝顺至道 现代汉语译本： 再次劝人信受，分为三部分。首先是劝信，其次是‘一切下劝受’，这里的‘摄’即是‘受’的意思。‘三众生举位释结劝之意’，意思是说，要进入佛的位格，一切众生皆有佛性。依靠佛性发心，受持三聚戒。禀受佛的戒法，就叫做进入佛位。所以《大般涅槃经》说：‘学习大乘的人，虽然是肉眼，也名为佛眼。’前两句说的是与方便位相同，后两句说明与证真位相同。佛位这个名称，既可以指真实的佛位，也可以指相似的佛位。从始至终，名字、观行都是相似的。在一念证悟中，得到法身根本。从阿到荼，分证大觉，名为真佛子。所以舍利弗得到授记。进入圆教初住，才称为真子，是从佛口所生，从法所化生。所以说位同大觉，已经是真正的诸佛之子了。 ‘尔时下第二释迦序为二’，分为两部分。首先是经家叙述，其次是释迦牟尼佛自己说。首先又分为三部分。首先叙述佛要结戒，其次叙述放光显现瑞相，第三是大众希望听闻。首先又分为四部分。首先是举出时间，标明教化之主。‘尔时’，指的是那个时候。指的是迹佛（释迦牟尼佛）从本佛（毗卢遮那佛）接受旨意回来的时候。所以说‘尔时’。释迦是姓，意思是能仁。牟尼是名，意思是寂默。身口意都圆满，所以得到这个名字。‘初坐下第二标处即菩提树’，也就是菩提树。也叫做道树。在树下成道。‘道’和‘菩提’，彼此音译不同。在摩揭陀国，在这棵树下有金刚座。贤劫千佛都是坐在这个座位上而得到菩提。现在释迦牟尼佛和他的同伴示现新证，所以说‘初坐等’。‘成无上觉者第三明得道’，说明证得无上觉悟。在华严会上，示现最初成道，为大根性的人结菩萨戒。所以《华严经》说‘于菩提场始成正觉’。《名号品》说，毗卢遮那佛的迹象名为释迦牟尼。如果是小根器的人所见，则是在鹿野苑最初成道。后来才因为事情而制定篇章。释迦牟尼佛的名字相同，但最初成道的示现不同。现在为了辨别这些不同，所以下文说‘初结菩萨波罗提木叉’。‘初结下第四出所结之法’，其中分为四部分。首先是标明名称，其次是‘孝顺下明能成胜因’，第三是‘孝顺至道’