Chinese
述曰。第四举净秽土。机根顿熟一时重化。摄末归本。如上卷云千华上佛是吾化身。千百亿释迦是千释迦化身故。 经。千百亿释迦至十重四十八。 述曰。第二说法本末。卢舍那身虽非凡境。加力见闻接众而至。既贯三际之则。非随时宜所制。故说我诵不言说也。味中之上名为甘露。故喻乐中最极涅槃。戒则出苦证乐之门。故言听诵甘露门开也。或说戒经名之为门。所诠之戒名为甘露。教能开理出三界门。对机而显是为开也。凡心易竭。胜影难留。故归本处诵本师戒。此中本师谓即本身。或可戒法名为本师。佛所师故。 经。戒如明日月至由是成正觉。 述曰。此即第二赞戒威力门也。戒破罪闇犹如日月。庄严行者如璎珞珠。如遗教云。惭愧之衣于诸庄严最为第一。或说。性戒明如日月。遮戒庄严如璎珞珠。破性罪闇严性戒故。万行之始以戒为本。万行之终菩提为果。是故三际皆由戒成佛。三聚如应成三德故。如瑜伽云。如是所集福智资粮更无余果可共相摄。唯除无上正等菩提。 经。是卢舍那诵至转授诸众生。 述曰。自下末主显扬门。此有四门。一展转开化门。二所成戒相门。三能受有情门 现代汉语译本 在世界海中，以及卢舍那（Vairocana，光明遍照）佛转法轮之处。 经文：各自坐在菩提树下，直至见到卢舍那佛本身。 述曰：第四，举出净土和秽土。众生的根器迅速成熟，一时之间得到佛的再次教化，摄末归本。如《梵网经》上卷所说，千华台上的佛是我的化身，千百亿释迦是千释迦的化身。 经文：千百亿释迦佛直至十重四十八。 述曰：第二，说明说法的本末。卢舍那佛身虽然并非凡夫所能企及的境界，但为了加持众生，使他们能够见闻佛法，接引他们。既然贯穿过去、现在、未来三世，就不受时间和场合的限制。所以说‘我诵’，而不说‘我说’。味道中最好的叫做甘露，所以比喻为快乐中最极的涅槃。戒律是脱离痛苦、证得快乐的门径，所以说听闻和诵持戒律，甘露之门就打开了。或者说，戒经名为门，所诠释的戒体名为甘露。教法能够开启真理，出离三界之门，针对不同根器的众生而显现，这就是‘开’。凡夫的心容易疲惫，殊胜的景象难以长久停留，所以回归本处，诵持本师的戒律。这里所说的本师，指的就是卢舍那佛本身。或者也可以说，戒法名为本师，因为佛也以戒为师。 经文：戒如明日月，亦如璎珞珠，微尘菩萨众，由是成正觉。 述曰：这便是第二，赞叹戒律的威力之门。戒律破除罪恶的黑暗，犹如日月的光明。庄严修行者，犹如璎珞宝珠。《遗教经》说，惭愧之衣，在一切庄严中最为第一。或者说，性戒光明如日月，遮戒庄严如璎珞宝珠。破除性罪的黑暗，是为了庄严性戒的缘故。万行的开始以戒为根本，万行的终结以菩提为果。因此，过去、现在、未来三世，都因为戒律而成就佛果。三聚净戒如其所应地成就法身、报身、应身三德。 如《瑜伽师地论》所说，像这样所积聚的福德和智慧资粮，没有其他的果报可以共同包含，唯有无上正等菩提。 经文：是卢舍那佛所诵，我今亦如是诵，为一切菩萨，转授诸众生。 述曰：从下面开始，是末主显扬门。这里有四门：一、展转开化门；二、所成就的戒相门；三、能受持的有情门。
English
English version In the ocean of worlds, and at the place where Vairocana (the Illuminator) Buddha turns the Dharma wheel. Sutra: Each sits under the Bodhi tree until seeing Vairocana Buddha himself. Commentary: Fourth, it mentions the pure and impure lands. The faculties of beings mature rapidly, and at once they are re-transformed, returning to the origin. As the upper scroll of the Brahma Net Sutra says, 'The Buddha on the thousand-petaled lotus is my transformation body, and the billions of Shakyamunis are the transformation bodies of the thousand Shakyamunis.' Sutra: Billions of Shakyamuni Buddhas up to the forty-eighth of the tenth level. Commentary: Second, it explains the beginning and end of the Dharma teaching. Although the body of Vairocana Buddha is not a realm attainable by ordinary beings, it empowers them to see and hear the Dharma, and receives them. Since it penetrates the three times (past, present, and future), it is not restricted by time and place. Therefore, it says 'I recite' instead of 'I speak'. The best among flavors is called nectar (甘露, ganlu), so it is likened to Nirvana, the ultimate of happiness. Precepts are the gateway to escape suffering and attain happiness, so it is said that listening to and reciting the precepts opens the gate of nectar. Alternatively, the precept scripture is called the gate, and the essence of the precepts it explains is called nectar. The teachings can open the door to truth and liberation from the three realms, and manifest according to the capacities of different beings, which is called 'opening'. The ordinary mind is easily exhausted, and the sublime image is difficult to retain, so we return to the original place and recite the precepts of the original teacher. The original teacher here refers to Vairocana Buddha himself. Or it can also be said that the precept Dharma is called the original teacher, because the Buddha also takes the precepts as his teacher. Sutra: Precepts are like the bright sun and moon, also like jeweled necklaces, the multitude of Bodhisattvas as numerous as dust particles, thus attain perfect enlightenment. Commentary: This is the second, the gate of praising the power of precepts. Precepts dispel the darkness of sin, like the light of the sun and moon. They adorn practitioners like jeweled necklaces. The Sutra of the Buddha's Last Teaching says, 'The garment of shame and remorse is the foremost among all adornments.' Alternatively, the fundamental precepts are as bright as the sun and moon, and the prohibitive precepts are as adorned as jeweled necklaces. Dispelling the darkness of fundamental sins is for the sake of adorning the fundamental precepts. The beginning of myriad practices takes precepts as the foundation, and the end of myriad practices takes Bodhi as the fruit. Therefore, the three times are all accomplished through precepts, and the three clusters of pure precepts accordingly accomplish the three virtues of Dharmakaya, Sambhogakaya, and Nirmanakaya. As the Yogacarabhumi-sastra says, 'The accumulation of merit and wisdom in this way has no other result that can encompass it, except for unsurpassed perfect enlightenment.' Sutra: These are recited by Vairocana Buddha, and I now recite them in the same way, transferring them to all Bodhisattvas and bestowing them on all sentient beings. Commentary: From below, it is the gate of the final master's proclamation. There are four gates here: 1. The gate of gradual transformation; 2. The gate of the characteristics of the precepts achieved; 3. The gate of sentient beings who can receive them. --------------------------------------------------------------------------------
Chinese
。四开许广说门。此即初也。谓上六颂本师诵出。如我传诵汝亦应尔。戒手相接佛种即不断也。 经。谛听我正诵至戒品已具足。 述曰。第二门也。世尊所制一切禁戒上乘下乘皆从此出。故言佛法中戒藏也。简定道戒故言波罗提木叉。梵云波罗提。此云别也。若具应言毗木叉。此云别解脱。别出非故名别解脱。又遗教云。戒是顺解脱之本。故名波罗提木叉。若受菩萨戒。谓由此戒我当成佛。犹如释迦由戒已成。便不起余不同分心。尔时名为戒品具足。善思分限名为戒故。如本业云。一切菩萨凡圣戒尽心为体。其心若尽戒亦尽。心无尽故戒亦无尽。此中心者大乘心也。非诸退乘及未发心之所能得。 经。一切有心者至真是诸佛子。 述曰。第三门也。应者容也。有障无性不成戒故。此戒最胜。何易声闻。谁言易得。难发心故。无上菩提无德不摄。发心所修无善不因。故有心者得发大心。所有愿行皆成因性。即入诸佛位者。佛位有二。一发心满位。二行果满位。今入初故。初发之愿无不周圆。与佛无异。言同大觉。如契经云发心毕竟二无别故。已得此位真是佛子。从佛法生绍佛位故。颂曰。方便父信种。般若母禅胎。慈悲为养母。佛子绍位生。广说此义如摄大乘。 经。大众皆恭敬至心 现代汉语译本：四、开许广说门。这就是最初的含义。指前面的六颂是本师（释迦牟尼佛）诵出的，如同我传诵给你们一样，你们也应当如此传诵。戒手相接，佛的种子就不会断绝。 经：仔细听我正确地诵读，直到戒品已经具足。 述曰：这是第二重含义。世尊所制定的一切禁戒，无论是上乘还是下乘，都由此而出。所以说，在佛法中，戒是宝藏。为了简要地确定道的戒律，所以称为波罗提木叉（Pratimoksha，别解脱戒）。梵语“波罗提”（Prati）的意思是“别”。如果完整地说，应该是“毗木叉”（Vimoksha），意思是“别解脱”。因为是特别地出离罪恶，所以称为“别解脱”。《遗教经》中说，戒是顺应解脱的根本，所以称为波罗提木叉。如果受菩萨戒，就认为凭借此戒我应当成佛，就像释迦牟尼佛凭借戒律已经成佛一样，便不再生起其他不同的心念。这时就称为戒品具足。善于思考戒律的界限，所以称为戒。如《梵网经》所说，一切菩萨，无论是凡夫还是圣人，其戒律都以心为本体。如果心穷尽了，戒律也就穷尽了；心没有穷尽，戒律也就没有穷尽。这里所说的心，是大乘的心，不是那些退转的修行者以及没有发起菩提心的人所能得到的。 经：一切有心者，直到真是诸佛子。 述曰：这是第三重含义。“应”是容许的意思。有业障或者没有佛性的人，不能成就戒律。此戒最为殊胜，怎么能轻易地给声闻乘的人呢？谁说容易得到呢？因为发起菩提心很难。无上菩提包含了所有的功德，没有哪种善行不是由发菩提心而产生的。所以，有心者才能发起大菩提心，所有的愿望和行为都能成为成佛的因。这样就进入了诸佛的果位。佛的果位有两种：一是发心圆满的果位，二是修行结果圆满的果位。现在是进入了最初的果位，所以最初发起的愿望没有不周全圆满的，与佛没有差别，可以说是与大觉悟者相同。如契经所说，发菩提心和究竟成佛，二者没有差别。已经得到这个果位的人，真是佛的儿子，从佛法中出生，继承佛的果位。颂曰：方便是父亲，信心是种子，般若是母亲，禅定是胎儿，慈悲是养母，佛子继承佛位而生。详细解释这个含义，可以参考《摄大乘论》。 经：大众都恭敬至心
English
English version: Four, the gate of broadly explaining the precepts. This is the initial meaning. It refers to the previous six verses recited by the original teacher (Shakyamuni Buddha), and as I transmit them to you, you should also transmit them in the same way. When hands holding the precepts are connected, the seed of the Buddha will not be cut off. Sutra: Listen carefully as I correctly recite until the section on precepts is complete. Commentary: This is the second meaning. All the precepts established by the World Honored One, whether for the superior or inferior vehicle, originate from this. Therefore, it is said that in the Buddha-dharma, the precepts are a treasure. To briefly define the precepts of the path, it is called Pratimoksha (individual liberation). The Sanskrit word 'Prati' means 'separate.' If spoken completely, it should be 'Vimoksha,' meaning 'separate liberation.' Because it is a special departure from evil, it is called 'separate liberation.' The *Sutra of the Buddha's Last Teaching* says that precepts are the foundation for attaining liberation, hence the name Pratimoksha. If one takes the Bodhisattva precepts, one believes that through these precepts, I shall become a Buddha, just as Shakyamuni Buddha has already become a Buddha through the precepts, and one will no longer give rise to other different thoughts. At this time, it is called the completion of the precepts. Being mindful of the limits of the precepts is why they are called precepts. As the *Brahma Net Sutra* says, the precepts of all Bodhisattvas, whether ordinary or sage, take the mind as their essence. If the mind is exhausted, the precepts are also exhausted; if the mind is not exhausted, the precepts are also not exhausted. The mind spoken of here is the Mahayana mind, which cannot be attained by those who regress or have not generated Bodhicitta (the aspiration for enlightenment). Sutra: All those with mind, until truly are children of the Buddhas. Commentary: This is the third meaning. 'Should' means permissible. Those with karmic obstacles or without Buddha-nature cannot accomplish the precepts. These precepts are the most supreme, how can they be easily given to those of the Sravaka (voice-hearer) vehicle? Who says they are easy to obtain? Because it is difficult to generate Bodhicitta. Supreme Bodhi encompasses all merits, and there is no good deed that does not arise from generating Bodhicitta. Therefore, those with mind can generate great Bodhicitta, and all wishes and actions can become the cause of Buddhahood. Thus, they enter the position of the Buddhas. There are two positions of the Buddhas: one is the position of complete aspiration, and the other is the position of complete fruition. Now, one is entering the initial position, so the initial aspirations are all complete and perfect, without difference from the Buddhas, and can be said to be the same as the Greatly Enlightened One. As the sutra says, there is no difference between generating Bodhicitta and ultimately becoming a Buddha. Those who have attained this position are truly children of the Buddhas, born from the Buddha-dharma, inheriting the position of the Buddhas. A verse says: Skillful means are the father, faith is the seed, prajna (wisdom) is the mother, dhyana (meditation) is the womb, compassion is the nurturing mother, and the Buddha-child is born inheriting the Buddha-position. For a detailed explanation of this meaning, refer to the *Mahayana-samgraha*. Sutra: The assembly all respectfully with utmost sincerity -------------------------------------------------------------------------------- 听我诵 其第四门如文可解。
Chinese
经。尔时释迦牟尼佛至一切佛大乘戒。 述曰。自下第三结戒序中有二。初经家序。后世尊序。此即初也。言尔时者。从天宫来应现时也。释迦此云能。牟尼即寂也。菩提树者在摩伽陀国。于此树下有金刚台。此下证觉名菩提树。何故初顿结者。三乘万行从此生故。三际决定不待犯故。不同声闻随时渐制。如文殊问经及涅槃经云。先预制戒。世间生疑故。如补衣随破随补。今菩萨戒则不如是。故初成佛初结此戒。依十地论。成道初七日自受法乐。第二七日方起言说。今云初结应第二七。孝谓养育。顺即恭敬。知恩报恩即是孝道。恩有二种。一滋长生身恩。谓即父母。二长养法身恩。即师僧等。以财法二如应敬养。此中师僧三宝至道如次助伴所依所缘。所以别举。孝名戒亦名制止者。孝为百行之本。先王要道。戒为万善之基。诸佛本原。善从此生。孝名为戒。恶从此灭亦名制止。所以孝戒名异义同。言即口放等者。放光招众。放无量光而招有缘。表无碍门照导长夜。言大戒者大乘戒也。是以此中无声闻众。 经。佛告诸菩萨至非无因故。 述曰。自下佛序如次序成师法弟子三轮相也。师有二种。一本谓佛。二末菩萨。故言我诵汝等亦诵。半月诵者。虽师隐没依法 现代汉语译本 听我诵读，这第四门的内容可以按照字面意思来理解。 经文：当时，释迦牟尼佛宣说了涵盖一切佛的大乘戒。 述记：从下面开始是第三部分，关于结戒序，分为两部分。首先是经家的序言，然后是世尊的序言。这里是第一部分。所说的‘当时’，是指从天宫降临应化显现的时候。‘释迦’，汉译为‘能’。‘牟尼’，就是‘寂’。菩提树在摩伽陀国。在这棵树下有金刚座。在此处证悟成道，因此称为菩提树。为什么一开始就顿立此戒呢？因为三乘万行都由此而生。三际（过去、现在、未来）都是决定的，不需要等待违犯之后才制定。这与声闻戒随着时间逐渐制定不同。如《文殊问经》和《涅槃经》所说，先预先制定戒律，世间会产生疑惑。就像补衣服一样，哪里破了就补哪里。但菩萨戒不是这样。所以，初成佛时就初次结此戒。依据《十地论》，成道后的最初七日，佛陀自己享受法乐。第二个七日才开始说法。所以说初结戒应该在第二个七日。孝，指的是养育。顺，就是恭敬。知恩报恩就是孝道。恩有两种：一是滋养生身之恩，即父母；二是长养法身之恩，即师僧等。用财物和佛法两种方式如理如法地恭敬供养。这里，师僧三宝依次是至道的助伴、所依、所缘。所以特别提出来。孝名为戒，也名为制止。孝是百行之本，先王的要道。戒是万善之基，诸佛的本源。善由此而生。孝名为戒，恶由此而灭，也名为制止。所以孝和戒名称不同，意义相同。所说的‘即口放等’，是指口中放出光明，招引大众。放出无量光明，招引有缘之人。表示无碍之门，照亮引导漫漫长夜。所说的‘大戒’，就是大乘戒。因此，这里没有声闻众。 经文：佛告诉诸菩萨，（此戒）并非没有原因。 述记：从下面开始是佛的序言，依次叙述成就师、法、弟子三轮的相状。老师有两种：根本的老师是佛，末端的老师是菩萨。所以说‘我诵，你们也诵’。半月诵戒，即使老师隐没，也要依法而行。