Chinese
有一分持故。不同声闻犯一重时。便破一切失比丘性。如本业经。一切菩萨凡圣戒尽心为体。是故心尽戒亦尽。心无尽故戒亦无尽。心谓期心。若不放舍无尽戒愿。无有尽犯。无边戒故。由此转生。戒亦恒随运运增长乃至成佛。犹如河水日夜不停运运迁流自到大海。唯除故舍大菩提心。彼既心尽戒亦尽故。然犯重戒略有二种。一破二污。若以上品烦恼缠犯。随所犯支失戒律仪。若中下缠唯污不失。如瑜伽云。若诸菩萨毁犯四种他胜处法。数数现行都无惭愧。深生爱乐见是功德。当知说名上品缠犯。非诸菩萨暂一现行他胜处法。便舍菩萨净戒律仪。不同声闻一犯即舍。又上缠犯虽失净戒。经说即忏亦得重受。不同声闻如斩头者现身不能复入僧数。广引教理如宗要释。且止傍论释颂二门。谓初六颂传诵本师门。释迦传诵本师序故。后五颂半末主显扬门。释迦自演戒宗要故。初亦有二种。初五颂显主尊胜门。后之一颂赞戒功能门。初亦有二。初二颂半现身本末门。后二颂半说法本末门。 经。我今卢舍那方坐莲华台。 述曰。现身本末门略有四重。此初他受用身。传说。此身应第二地。戒波罗蜜此经宗故。非自受用。华严等说彼无边故。方者正也。千叶台总成二地菩萨净土。此中台上是身所居。千叶即是所化部 现代汉语译本：因为有一分（戒）持守的缘故，（菩萨）不同于声闻，声闻如果犯一个重罪，就会破一切戒，失去比丘的身份。如《本业经》所说，一切菩萨的凡夫戒和圣戒都以心为本体。所以，心尽则戒尽，心无尽则戒亦无尽。心指的是期愿之心。如果不舍弃无尽的戒愿，就不会有穷尽的犯戒。因为有无边的戒，由此转生，戒也恒常相随，逐渐增长，乃至成佛。犹如河水日夜不停地流淌，最终到达大海。除非故意舍弃大菩提心（Bodhi-citta，觉悟之心），那样心尽则戒亦尽。然而，犯重戒略有二种：破和污。如果以上品烦恼缠绕而犯戒，随所犯的戒条就会失去戒律仪。如果是中下品烦恼缠绕，则只是污染而不会失去。如《瑜伽师地论》（Yogacarabhumi-sastra）所说，如果诸菩萨毁犯四种他胜处法（Parajika，断头罪），屡次现行，都无惭愧，深深爱乐，认为这是功德，应当知道这叫做上品缠犯。并非诸菩萨暂时一次现行他胜处法，便舍弃菩萨的清净戒律仪，不同于声闻一犯即舍。又，上品缠犯虽然失去清净戒，经中说立即忏悔也可以重新受戒，不同于声闻如被斩首的人，现世不能再入僧团。广泛引用的教理如《宗要释》。且停止旁论，解释颂文分为二门：前六颂是传诵本师门，因为释迦牟尼（Sakyamuni）传诵本师的序文；后五颂半是末主显扬门，因为释迦牟尼亲自演说戒的宗要。初门也有二种：前五颂是显主尊胜门，后一颂是赞戒功能门。初门也有二：前二颂半是现身本末门，后二颂半是说法本末门。 经文：我今卢舍那（Locana）方坐莲华台（Lotus platform）。 述记说：现身本末门略有四重。这是最初的他受用身（Sambhogakaya，报身），传说此身应是第二地（Second Bhumi，离垢地）。戒波罗蜜（Sila-paramita，戒波罗蜜）是此经的宗旨，不是自受用身（Svabhavikakaya，自性身），《华严经》（Avatamsaka Sutra）等经说彼无边故。方是正的意思。千叶台总成二地菩萨的净土（Buddha-ksetra，佛土）。其中台上是身所居住的地方，千叶就是所化度的部众。
English
English version: Because there is a portion of precepts being upheld, (Bodhisattvas) are different from Sravakas (hearers); if a Sravaka commits one major offense, he will break all precepts and lose his status as a Bhiksu (monk). As stated in the *Brahmajala Sutra* (Bonmo-kyo), all the mundane and supramundane precepts of Bodhisattvas take the mind as their essence. Therefore, when the mind ceases, the precepts cease; when the mind does not cease, the precepts do not cease. The mind refers to the aspirational mind. If one does not abandon the inexhaustible precepts and vows, there will be no exhaustive transgression. Because of the boundless precepts, with each rebirth, the precepts constantly follow, gradually increasing until one attains Buddhahood, just like a river flowing day and night, eventually reaching the ocean. Unless one intentionally abandons the great Bodhi-citta (mind of enlightenment), then the mind ceases and the precepts also cease. However, there are roughly two types of committing major offenses: breaking and defiling. If one commits an offense entangled by superior afflictions, one will lose the precepts and moral discipline according to the violated precept. If one is entangled by medium or inferior afflictions, one will only be defiled but not lose them. As stated in the *Yogacarabhumi-sastra*, if those Bodhisattvas violate the four Parajikas (defeats), repeatedly engaging in them without shame, deeply loving them, and seeing them as merits, it should be known that this is called superior entanglement. It is not that if Bodhisattvas temporarily engage in a Parajika once, they will abandon the pure precepts and moral discipline of a Bodhisattva, unlike Sravakas who abandon them immediately upon committing one. Furthermore, although one loses the pure precepts due to superior entanglement, the sutras say that one can receive them again after immediate repentance, unlike a Sravaka who is like a beheaded person, unable to re-enter the Sangha (community) in this life. Extensive teachings and reasoning are found in the *Commentary on the Essentials*. Let us stop the digression and explain the verses in two sections: the first six verses are the section on transmitting the original teacher, because Sakyamuni (釋迦牟尼) transmits the preface of the original teacher; the latter five and a half verses are the section on manifesting the essential doctrine of the final master, because Sakyamuni personally expounds the essentials of the precepts. The first section also has two types: the first five verses are the section on manifesting the supreme victory of the main subject, and the last verse is the section on praising the function of the precepts. The first section also has two: the first two and a half verses are the section on the origin and development of the manifested body, and the latter two and a half verses are the section on the origin and development of the Dharma teaching. Sutra: 'I, Locana (盧舍那), am now sitting on a Lotus platform (蓮華台).' The commentary states: The section on the origin and development of the manifested body has roughly four aspects. This is the initial Sambhogakaya (他受用身), it is said that this body should be the Second Bhumi (第二地). Sila-paramita (戒波羅蜜) is the essence of this sutra, not the Svabhavikakaya (自受用身). The *Avatamsaka Sutra* (華嚴經) and other sutras say that it is boundless. 'Fang' means 'correct'. The thousand-petaled platform collectively forms the pure land (Buddha-ksetra) of the Bodhisattvas of the Second Bhumi. The platform is where the body resides, and the thousand petals are the beings to be transformed. --------------------------------------------------------------------------------
Chinese
落。如仁王云。信忍菩萨百佛千佛万佛国中化现百身千身万身。十地经云。二地菩萨入千世界见千佛故。于此台上别有佛座。此千叶台有说是座。非也。上卷别说卢舍那佛坐百万莲华赫赫光明座上故。既说我住莲华藏世界海。其台周匝有千叶。一叶一世界。我化为千释迦。复有百亿须弥。明知是土。有难。彼土岂狭弥陀圆光。经说彼佛圆光如百亿三千大千世界故。此难不然。佛光不定。释迦亦照无量刹故。或既言如。但比广大。未必量同。如眼喻海。故知百万莲华为座。何故诸佛莲华为座。表佛虽在世如不着水故。 经。周匝千华上复现千释迦。 述曰。第二净土化身。传说。此身应地前机。有说。唯四善根方生净土。理未必然。净土经说余亦生故。净秽同处随业异见。犹如四识等事心异。如说鹙子所见山河螺髻梵王反宝土故。 经。一华百亿国一国一释迦。 述曰。第三秽土化身。言一国者一须弥界。以世界别南洲现故。瑜伽论云一大千有百俱胝界。杂集云一俱胝量当于百亿。何故此中唯言百亿。亿有多种。瑜伽且依十万为亿。此经千万故不相违。此依粗相且说一类须弥世界。据实树形人形倒及侧等。各随其类遍满诸方。异类无碍。如因陀罗网。重重无尽出过思议之表。然皆摄在莲华台藏 现代汉语译本： 落。如《仁王经》（Rén Wáng Jīng）所说：‘信忍菩萨在百佛、千佛、万佛的国土中，化现百身、千身、万身。’《十地经》（Shí Dì Jīng）说：‘二地菩萨能进入千世界，见到千佛。’因此，在这个台上另有佛座。这千叶台，有人说是佛座，是不对的。上卷已经另外说了卢舍那佛（Lúshènà Fó）（Vairocana Buddha）坐在百万莲华赫赫光明座上。既然说了‘我住在莲华藏世界海’，那么台的周围有千叶，一叶就是一个世界，我化身为千释迦（Shìjiā）（Sakyamuni Buddha）。又有百亿须弥（Xūmí）（Mount Sumeru）。’明显可知这是净土。有人提出疑问：‘那个净土难道比阿弥陀佛（Āmítuó Fó）（Amitabha Buddha）的圆光还狭小吗？经中说那佛的圆光如百亿三千大千世界。’这个疑问是不对的。佛光是不定的，释迦也照耀无量刹土。或者既然用了‘如’字，只是比喻广大，未必大小相同。如用眼睛比喻大海。可知百万莲华是佛座。为什么诸佛以莲华为座？表示佛虽然在世，却像莲花一样不沾着水。 经：周匝千华上复现千释迦。 述曰：第二是净土化身。传说，此身应地前之机。有人说，只有四善根才能往生净土，这个道理未必正确。《净土经》说其余众生也能往生。净土和秽土同处，只是随业力不同而见到的景象不同。犹如四识等事，随心而异。如说舍利弗（Shèlìfú）（Sariputra）所见的山河是螺髻，梵王（Fànwáng）（Brahma）所见的是反宝土。 经：一华百亿国，一国一释迦。 述曰：第三是秽土化身。说‘一国’，指一个须弥界。因为世界不同，所以在南赡部洲（Nánzhānbùzhōu）（Jambudvipa）显现。瑜伽论（Yújiā Lùn）说一大千世界有百俱胝界。杂集论（Zá Jí Lùn）说一俱胝相当于百亿。为什么这里只说百亿？因为亿有多种。瑜伽论且依十万为亿，此经依千万为亿，所以不相违背。这里是依粗略的相来说一类须弥世界。实际上，树形、人形、倒形、侧形等，各随其类遍满诸方，异类之间没有障碍，如因陀罗网（Yīntuóluówǎng）（Indra's net）。重重无尽，超出思议之外。然而都摄在莲华台藏之中。
English
English version: It is as the Ren Wang Jing (Rén Wáng Jīng) [Sutra of Humane Kings] says: 'The Bodhisattva of Faith and Patience manifests a hundred bodies, a thousand bodies, and ten thousand bodies in the lands of a hundred Buddhas, a thousand Buddhas, and ten thousand Buddhas.' The Shi Di Jing (Shí Dì Jīng) [Ten Stages Sutra] says: 'A Bodhisattva of the Second Ground enters a thousand worlds and sees a thousand Buddhas.' Therefore, there is another Buddha seat on this platform. Some say that this thousand-leaf platform is the seat, but that is incorrect. The upper volume separately states that Vairocana Buddha (Lúshènà Fó) sits on a million lotus flowers, a radiant and glorious seat. Since it is said, 'I dwell in the Lotus Treasury World Sea,' then the platform is surrounded by a thousand leaves, each leaf being a world, and I transform into a thousand Sakyamuni Buddhas (Shìjiā). There are also a hundred billion Mount Sumerus (Xūmí).' It is clear that this is a Pure Land. Someone raises the question: 'Is that Pure Land narrower than the halo of Amitabha Buddha (Āmítuó Fó)? The sutra says that the Buddha's halo is like a hundred billion three-thousand great chiliocosms.' This question is incorrect. The Buddha's light is not fixed; Sakyamuni also illuminates immeasurable lands. Or, since the word 'like' is used, it is only a metaphor for vastness, not necessarily the same size. It is like using the eye to describe the ocean. It is known that a million lotus flowers are the seat. Why do all Buddhas use lotus flowers as seats? It indicates that although the Buddha is in the world, he is like a lotus flower that does not cling to water. Sutra: 'Around the thousand flowers, a thousand Sakyamunis appear again.' Commentary: The second is the transformation body in the Pure Land. It is said that this body responds to the potential before the grounds. Some say that only those with the four good roots can be reborn in the Pure Land, but this reasoning is not necessarily correct. The Pure Land Sutra says that others can also be reborn there. The Pure Land and the impure land exist in the same place, but the perceived scenery differs according to karma. It is like the four consciousnesses, where things differ according to the mind. As it is said, what Sariputra (Shèlìfú) sees is a mountain and river with a snail-shell topknot, while what Brahma (Fànwáng) sees is a reversed treasure land. Sutra: 'One flower, a hundred billion countries; one country, one Sakyamuni.' Commentary: The third is the transformation body in the impure land. Saying 'one country' refers to one Mount Sumeru realm. Because the worlds are different, it appears in Jambudvipa (Nánzhānbùzhōu). The Yoga-sastra (Yújiā Lùn) says that a great chiliocosm has a hundred koti realms. The Samgraha-sastra (Zá Jí Lùn) says that one koti is equivalent to a hundred billion. Why does it only say a hundred billion here? Because there are many kinds of billions. The Yoga-sastra uses a hundred thousand as a billion, while this sutra uses ten million, so they are not contradictory. Here, it is based on the rough appearance to describe one type of Mount Sumeru world. In reality, tree shapes, human shapes, inverted shapes, sideways shapes, etc., each according to its kind, fill all directions. Different kinds are unobstructed, like Indra's net (Yīntuóluówǎng). Layer upon layer, endlessly, beyond the realm of thought. However, they are all contained within the Lotus Flower Treasury. -------------------------------------------------------------------------------- 世界海中。并卢舍那转法轮处。 经。各坐菩提树至卢舍那本身。