菩薩戒義疏 1.26

1.26

就序中初偈明舍那發起，長行明釋迦勸發。偈中大意，四戒三勸。四戒者，一、舍那戒，二、釋迦戒，三、菩薩戒，四、眾生戒。舍那為本，傳授釋迦為迹，釋迦得此復授諸菩薩，諸菩薩得此戒復傳授凡夫眾生也。三勸者，一、勸受，二、勸持，三、勸誦。此四品戒得之有由根本，冥傳自下授作佛記，所以勸凡夫受，既受須待，既持須誦，欲使相傳不斷也。十一行半偈分為三段：初三行三句，明舍那說戒傳授釋迦；二、從「是時千百億」下三行四句，明釋迦迹佛傳授諸菩薩，諸菩薩傳授眾生；三從「諦聽我正誦」下盡偈，明勸信受持。一言三序是三佛各說，二言初序是舍那自說，餘二是此土釋迦說。今言三序悉是此土釋迦說，雜有經家之辭。初更為二：前兩行半明本迹，次一行一句明人法。就初又三：初、半行明舍那本身，二、一行半明釋迦迹佛，三、半行總結本迹。上句明舍那本身，下句明舍那本土，此即依正兩報。佛身四種：一謂法身，二謂真、應，三謂法、報、應。毘盧遍耀正法為身，舍那行滿報果為身，釋迦應迹赴感為身也。舍光《攝論》名法、應、化。若更四身者，應身受純陀供，化身受大眾供。「我今」者，八自在我也。「舍那」者，無明塵垢永盡，智慧功德圓備如淨滿月，以名表德也。「方坐蓮華」下句明依報。「方」者正也，安住正法故云「坐」也。何故坐華臺？世界形相似蓮華，故云蓮華藏。《華嚴》云：華在下擎。蓮華二義處穢不污，譬舍那居穢不染也。藏者包含十方法界悉在中也。臺者中也，表因能起果故譬臺也。又以本佛坐於華臺，又表戒是眾德之本。周匝千釋迦望百億國，釋迦千為本、百億為迹，故兩重本迹。此又為三：一、明迹中之本；二、明迹中之迹；三、明本之與迹皆成佛道。今初，明迹中之本。「千華」者，人中華有十餘葉，天華百葉，佛菩薩華千葉，一葉有一佛世界，故有千佛淨土，表十地十波羅蜜圓因起應，果之本地現千釋迦，一葉一淨土即是一佛世界起圓應身。又一世界中一佛國土，此猶略說華嚴微塵世界也。十方，方各一百也。「一華百億國」下，二、明迹中之迹。一葉一世界有百億國土，娑婆百億國是一葉之上耳。「各坐」下，三、明本迹俱成佛道。「如是千百億」下，第三、總結本迹是千百億。初句結迹身，「舍那」下句結本身，明千百億皆以舍那為本。千百億下，第二、明人明法。就文為兩：初、明人，次、明法。人中有三句：一、明能接之人，二、明所接之人，三、結能所接人俱至佛所。能接之人是千百億釋迦也。「各接」下，明所接之人。「接」者，取有緣之義也。「微塵」者，聽眾多也。「俱來至」下，第三、結能接所接之人俱至舍那佛所。「聽我」下，第二、明法二句：上、明說戒；次、正歎戒。初誡菩薩聽也。「誦佛戒」者，問：何故誦，不道說耶？答：此是三世十方諸佛之法，非始自作，故秖得稱誦不得道說。「甘露門」者，歎戒譬服甘露令人長壽不死，要因此戒得至涅槃常樂我淨，教能通理譬之如門。又戒能濟拔免離生死，譬如甘露服得命長。《大經》云：有山從四方來，唯當持戒布施也。是時千百億下，第二、釋迦迹佛傳授菩薩，菩薩授眾生也。又為三：一、明經家序釋迦佛傳授之緣由，二、明釋迦說戒傳授諸菩薩，三、勸菩薩傳授諸眾生。今初，經家述釋迦傳授之由三句：明千百億佛各還本處，然法身無在。今初明迹傳本戒，則本為迹師，以迹誦本故也。傳授諸菩薩，此文為三：一、明戒體；二、明戒用；三、勸菩薩受持。「十重四十八」下，第一、明戒體，則十重等為戒體。「戒如明日月」下，二、歎戒用。持此戒能除罪霧譬之於日，使得清涼喻之若月，富有善法如瓔珞珠。又日能長萬物，戒亦如是，能生長萬善。又如瓔珞能差貧窮，戒亦如是，能差眾生貧長善法財。又如日月麗天無不瞻仰，持戒在體無不歸崇，瓔珞在身莊嚴第一，持戒離醜如端正也。「微塵菩薩眾」下，第三、勸菩薩受持。如人渡海必假舟航，若度生死要因於戒。《大經》云：如憑船筏，又喻浮囊。又為二：前明能授之人，次所受之人。「盧舍那」下，能授之人。「新學」下，所受之人。「受持是」下，第三、勸發傳授眾生。三十心菩薩傳授外凡發大乘心也。第三、勸信受持。文為三：一、出所誦法；二、勸人信受；三、結勸。「諦聽」下，出所誦法。此戒簡異外道雞狗等戒，淨戒為因，木叉為果。大眾第二，勸人信受，又二：一、勸信，二、勸受。今初勸信。所以爾者，信是入道初門。《大論》云：信為能入，我持此戒得成正覺，汝亦應爾。「一切有心」下，第二、勸受。凡有心者皆得受菩薩大乘常樂等，明眾生有心所有佛性，要當作佛須受三戒。「大眾」下，第三，結勸。上句結，下句誡聽。總明諸佛傳授戒法發起序竟。長行下，此土釋迦序，為二：初、經家辭，次、釋迦自說。初中三階：一、敘佛欲結戒，二、放光表瑞，三、大眾願聞。初階四別：一、標化主大聖釋尊。二、標處所，謂坐菩提樹下得道，因名道樹，亦曰思惟，梵音貝多也。三、明得道，謂成正覺，即正遍知號。四、出所結法，謂菩薩波羅提木叉。於第四自更四句：一、標所結名，即是木叉。二、能成勝因，謂孝事等。《寶藏經》云：孝事父母，天主帝釋在汝家中。又能行孝，大梵尊天在汝家中。又能盡孝，釋迦文佛在汝家中。睒摩菩薩親服患愈，慈心童子火輪速滅，即其靈應。《爾雅》云：「善事父母為孝。」孝即順也。太史叔明用順釋孝。《孝經鉤命決》云：孝字訓究竟，是了悉始終色養也。亦可訓度，度是儀法，溫清合儀也。三、明能得勝果，謂至道之法。四、結名字，是制戒也。「即口放光」，中階敘放光表瑞。瑞者，信也。欲說大事，前須放光，故稱為瑞。光是色像之勝，放勝光明，召有緣眾同來聽戒。戒是諸善最勝，能滅惡生善。口放者，表釋尊今日宣說大乘菩薩戒法。「是時百億」下，後階敘大眾願聞也。文為三：一、總敘大眾；二、別敘四眾：一、菩薩，二、十八梵，三、六欲天，四、十六國王。十六國者，名出《長阿含》：一、史伽，二、摩竭提，三、迦尸，四、拘薩羅，五、跋祇，六、末羅，七、支提，八、跋沙，九、尼樓，十、槃闍羅，十一、阿濕波，十二、婆蹉，十三、蘇羅，十四、乾陀羅，十五、劍浮沙，十六、阿槃提。西土諸國甚多，略舉此耳。機應聞聲自然雲集合掌，即第三時眾樂聞也。「告菩薩言」下，釋迦自說，亦三階：一、舉我自誦，二、釋迦放光因緣，三、勸物尊學。即準前諸佛序中三事，亦成經家三意。前舉譬讚歎，此釋迦放光即是讚歎也。此三階各兩別。初階兩者：一、序我自誦，二、勸餘人。中凡舉五位人：一、發心，謂共地菩薩。二、十發趣，謂初十心，依《梵網》列名：一、捨，二、戒，三、忍，四、進，五、定，六、慧，七、願，八、護，九、喜，十、頂心。三、十長養，謂中十心：一、慈，二、悲，三、喜，四、捨，五、施，六、好說，七、道，八、同，九、定，十、慧。四、十金剛，後十心：一、信，二、念，三、迴向，四、達，五、圓，六、不退，七、大乘，八、無相，九、慧，十、不壞心。五、十地，謂登地已上：一、體性平等地，二、體性善方便地，三、體性光明地，四、體性爾炎地，五、體性慧照地，六、體性華光地，七、體性滿足地，八、體性佛吼地，九、體性華嚴地，十、體性入佛界地。「是故戒光」下，中階釋放光因緣，亦兩別：一、直緣，二、列因緣。於中有兩：一、表得果，二、表行因，各三句。得果中三句者：一、非青黃色心，二、非有無，三、非因果法。行因三者：一、諸佛本源，二、菩薩根本，三、大眾之根本。或言表真俗兩諦。「是故大眾諸佛子」，後階勸物習學，亦兩別：一、標四勸，二、釋四勸。標者：一、勸受，二、勸持，三、勸讀誦，四、勸學。後釋中但釋勸受一事，餘皆略也。

Regarding the preface: the initial verses explain Rocana's initiation, and the prose explains Śākyamuni's exhortation and encouragement. The general meaning within the verses consists of four precepts and three exhortations. As for the four precepts: first, Rocana's precepts; second, Śākyamuni's precepts; third, the bodhisattvas' precepts; fourth, sentient beings' precepts. Rocana is the source-basis (ben), and the transmission to Śākyamuni is the trace (ji); Śākyamuni receives this and further transmits it to all the bodhisattvas; all the bodhisattvas receive these precepts and further transmit them to ordinary sentient beings. As for the three exhortations: first, exhorting to receive; second, exhorting to uphold; third, exhorting to recite. These four classes of precepts have their origin in the fundamental root; invisibly transmitted downward, they bestow the prophecy of Buddhahood. Therefore ordinary beings are exhorted to receive them: having received them, one must uphold them; having upheld them, one must recite them, in order to ensure that their mutual transmission remains unbroken. The eleven and a half verses are divided into three sections: First, the first three verses and three lines explain Rocana preaching the precepts and transmitting them to Śākyamuni. Second, from "At that time, thousands of hundreds of millions" downward, three verses and four lines explain Śākyamuni as the trace Buddha transmitting them to all the bodhisattvas, and the bodhisattvas transmitting them to sentient beings. Third, from "Listen attentively as I properly recite" downward to the end of the verses, it explains exhorting [them] to faithfully receive and uphold them. One view says that the three prefaces are spoken individually by the three Buddhas. A second view says that the first preface is spoken by Rocana himself, while the other two are spoken by the Śākyamuni of this land. We now maintain that the three prefaces are all spoken by the Śākyamuni of this land, interspersed with the words of the compiler of the scripture. The first part is further divided into two: the preceding two and a half verses explain the source-basis and trace; the next verse and one line explain the persons and the Dharma. Regarding the first, there are again three: first, half a verse explains Rocana's fundamental body; second, one verse and a half explains Śākyamuni as the trace Buddha; third, half a verse synthesizes the source-basis and trace. The upper line explains Rocana's fundamental body; the lower line explains Rocana's fundamental land: these are the two retributions of the dependent and the primary. There are four kinds of Buddha bodies: the first refers to the Dharmakāya; the second refers to the true and the responsive; the third refers to Dharma, reward, and responsive. Vairocana takes the pervasive radiance of the true Dharma as his body; Rocana takes the fully perfected reward-fruit of practices as his body; Śākyamuni takes the responsive trace accommodating beings' capacities as his body. The Sheguang [commentary on the] Mahāyānasaṃgraha names them Dharma, responsive, and transformation. If one further speaks of four bodies: the responsive body receives Cunda's offering, and the transformation body receives the great assembly's offering. "I now": this refers to the "I" endowed with the eight masteries. "Rocana": the dust-defilements of ignorance are perpetually exhausted, and wisdom and merits are completely and perfectly equipped like the pure, full moon; the name manifests his virtue. The lower line, "Just sitting on a lotus flower [pedestal]," explains the dependent retribution. "Just" (fang) means upright and proper: because he stably abides in the true Dharma, it is said to "sit." Why does he sit on a flower pedestal? The shape of the world resembles a lotus flower, hence it is called the Lotus Treasury. The Avataṃsaka says: flowers support it from below. Lotus flowers have two meanings: dwelling in defilement without being soiled, which illustrates that Rocana dwells in defilement without being defiled. "Treasury" means containing all the Dharma realms of the ten directions within it. "Pedestal" means the center; because it expresses that the cause is capable of producing the fruit, it is compared to a pedestal. Moreover, because the source-Buddha sits upon the flower pedestal, it also expresses that precepts are the foundation of all virtues. Surrounding him are a thousand Śākyamunis facing ten billion lands: the thousand Śākyamunis are the source-basis and the ten billion are the traces, hence there is a two-fold source-basis and trace. This again has three parts: first, explaining the source-basis within the trace; second, explaining the trace within the trace; third, explaining that both the source-basis and the trace attain the Buddha Path. Now, the first: explaining the source-basis within the trace. "A thousand flowers": among humans, flowers have ten-odd petals; celestial flowers have a hundred petals; flowers of Buddhas and bodhisattvas have a thousand petals. Each single petal has one Buddha-world, hence there are a thousand Buddha pure lands, expressing that the ten stages and ten pāramitās as the complete causes give rise to responses: on the fundamental ground of the fruit, a thousand Śākyamunis appear. One petal having one pure land is just one Buddha-world giving rise to the fully responsive body. Furthermore, in one world there is one Buddha-land; this is still a brief exposition of the Avataṃsaka's dust-mote worlds. As for the ten directions, there are one hundred in each direction. From "One flower [holds] ten billion lands" downward is the second, explaining the trace within the trace. One petal as one world contains ten billion lands; the ten billion lands of Sahā are merely upon a single petal. From "Each sitting" downward is the third, explaining that both the source-basis and the trace attain the Buddha Path. From "In this way, thousands of hundreds of millions" downward is the third part, synthesizing that the source-basis and traces are thousands of hundreds of millions. The initial line concludes the trace bodies; the line from "Rocana" downward concludes the fundamental body, explaining that the thousands of hundreds of millions all take Rocana as their source-basis. From "Thousands of hundreds of millions" downward is the second, explaining the persons and explaining the Dharma. Within the text there are two parts: first, explaining the persons; next, explaining the Dharma. Among the persons there are three lines: first, explaining the persons capable of gathering [beings]; second, explaining the persons gathered; third, concluding that both the gatherers and the gathered arrive together at the Buddha's abode. The persons capable of gathering are the thousands of hundreds of millions of Śākyamunis. From "Each gathers" downward explains the persons gathered. "Gathering" (jie) has the meaning of receiving those who have karmic affinity. "Dust-motes" means the multitude of listeners is vast. From "All come together to" downward is the third, concluding that the persons who gather and those who are gathered arrive together at Rocana Buddha's abode. From "Listen to my" downward is the second, explaining the Dharma in two lines: above, explaining the recitation of the precepts; next, directly praising the precepts. First, it admonishes the bodhisattvas to listen. Regarding "Reciting the Buddha's precepts": Question: Why is it called "reciting" and not "preaching"? Answer: This is the Dharma of all Buddhas of the three times and ten directions, not newly made by oneself; hence it can only be called "reciting" and cannot be called "preaching." "Amṛta gate": praising the precepts by comparison to drinking amṛta, which makes one live long without dying; one must rely on these precepts to reach the permanence, bliss, selfhood, and purity of nirvāṇa. The teaching can penetrate the principle, compared to a gate. Furthermore, the precepts can deliver and rescue one from birth and death, just as drinking amṛta enables longevity. The Mahā[parinirvāṇa]-sūtra says: When mountains come from the four directions, one should only uphold the precepts and practice generosity. From "At that time, thousands of hundreds of millions" downward is the second: Śākyamuni as the trace Buddha transmits them to the bodhisattvas, and the bodhisattvas transmit them to sentient beings. This is also divided into three: first, the compiler's preface on the causes and conditions of Śākyamuni Buddha's transmission; second, explaining Śākyamuni reciting the precepts and transmitting them to all the bodhisattvas; third, exhorting the bodhisattvas to transmit them to all sentient beings. Now the first: the compiler relates the three lines of the origin of Śākyamuni's transmission, explaining that the thousands of hundreds of millions of Buddhas each return to their original place, although the Dharmakāya has no fixed location. Now first it explains the trace transmitting the fundamental precepts, so the source-basis is the master of the trace, because the trace recites the fundamental. Transmitting them to all the bodhisattvas: this text has three parts: first, explaining the essence of the precepts; second, explaining the function of the precepts; third, exhorting the bodhisattvas to receive and uphold them. From "The ten major and forty-eight" downward is the first, explaining the essence of the precepts, namely that the ten major and so forth are the essence of the precepts. From "The precepts are like the bright sun and moon" downward is the second, praising the function of the precepts. Upholding these precepts can dispel the mist of sins, compared to the sun; it brings cool refreshment, likened to the moon; and it makes one rich in wholesome dharmas, like necklace gems. Furthermore, the sun can nurture all things, and the precepts are likewise, able to give rise to and nurture all goods. Again, just as a necklace can relieve poverty, the precepts are likewise, able to relieve sentient beings' poverty and nurture the wealth of wholesome dharmas. Again, just as the sun and moon adorn the sky and everyone gazes up at them, when one embodies the upholding of precepts, everyone pays homage to them; a necklace worn on the body is the foremost adornment, and upholding precepts dispels ugliness, making one upright and handsome. From "Dust-mote assembly of bodhisattvas" downward is the third, exhorting the bodhisattvas to receive and uphold them. Just as a person crossing the ocean must rely on a boat, if one is to cross birth and death, one must rely on the precepts. The Mahā[parinirvāṇa]-sūtra says: like relying on a boat or raft, and also uses the simile of a floating bladder. This again has two parts: the former explains the person capable of conferring, and the next explains the persons receiving. From "Rocana" downward is the person capable of conferring. From "Newly learning" downward are the persons who receive. From "Receiving and upholding these" downward is the third, exhorting and initiating transmission to sentient beings. Bodhisattvas of the thirty minds transmit them to external ordinary beings to generate the Mahāyāna mind. Third: exhorting to faithfully receive and uphold them. The text has three parts: first, setting forth the Dharma that is recited; second, exhorting people to believe and receive; third, concluding the exhortation. From "Listen attentively" downward sets forth the Dharma that is recited. These precepts are distinguished from the externalists' dog and chicken precepts; pure precepts are the cause, and mokṣa is the fruit. "Great assembly": second, exhorting people to believe and receive, which again has two: first, exhorting to believe; second, exhorting to receive. Now the first, exhorting to believe. The reason for this is that faith is the primary gateway for entering the Path. The Dàzhìdù lùn says: Faith is that which is able to enter. I upheld these precepts and attained true awakening; you should do likewise. From "All who have minds" downward is the second, exhorting to receive. All who have minds can receive the Mahāyāna permanence, bliss, and so forth of the bodhisattva, explaining that sentient beings who have minds all possess the Buddha-nature; bound to become Buddhas, they must receive the three [clusters of] precepts. From "Great assembly" downward is the third, concluding the exhortation. The upper line concludes, and the lower line admonishes them to listen. The introductory preface summarizing all Buddhas' transmission of the precept Dharma is finished. From the prose downward is the preface of the Śākyamuni of this land, divided into two: first, the compiler's words; next, Śākyamuni speaking himself. Within the first there are three stages: first, narrating that the Buddha wished to establish the precepts; second, emitting light to manifest an auspicious sign; third, the great assembly wishing to hear. The first stage has four distinctions: first, identifying the lord of transformation, the Great Sage, the World-Honoured Śākya. Second, identifying the place, namely sitting beneath the Bodhi tree attaining the Path, hence named the Tree of the Path, also called reflection (dhyāna), in Sanskrit pata. Third, explaining the attainment of the Path, namely attaining true awakening, which is the title of the Right and Omniscient One. Fourth, setting forth the Dharma being established, namely the bodhisattva prātimokṣa. Regarding the fourth, there are itself four lines: first, indicating the name of what is established, which is mokṣa. Second, capable of accomplishing superior causes, namely filial service and so forth. The Baozang jing says: If you serve your parents with filial piety, Śakra, the lord of gods, will be in your home. Furthermore, if you can practice filial piety, the Great Brahma Heaven will be in your home. Furthermore, if you can fulfill filial piety, Śākyamunibuddha will be in your home. Bodhisattva Śyāma personally nursed [his parents] and their ailments were cured; for the Compassionate-Minded Youth, the wheel of fire was swiftly extinguished: these are their miraculous responses. The Erya says: "Serving parents well is called filial piety." Filial piety means obedience. Grand Astrologer Shuming used "obedience" to explain filial piety. The Xiaojing gouming jue says: The word "filial piety" is glossed as "ultimate completion," which is understanding and fulfilling filial care in demeanor and nourishment from beginning to end. It can also be glossed as "measure/regulation"; measure is etiquette and rules, conforming to proper decorum in keeping warm and cool. Third, explaining the ability to attain superior fruits, namely the Dharma of the ultimate Path. Fourth, concluding the name, which is the establishment of the precepts. "Then from his mouth he emitted light": the middle stage narrates emitting light to manifest an auspicious sign. An auspicious sign is a token of faith. When wishing to speak of a great matter, light must first be emitted; hence it is called an auspicious sign. Light is the excellence of physical form; emitting supreme bright light summons the assembly with karmic affinity to assemble together to hear the precepts. Precepts are the most supreme of all goods, capable of extinguishing evil and generating good. That it was emitted from the mouth expresses that the World-Honoured Śākya today proclaims the Mahāyāna bodhisattva precept Dharma. From "At that time, hundreds of millions" downward is the later stage, narrating that the great assembly wished to hear. The text has three parts: first, generally narrating the great assembly; second, specifically narrating the four assemblies: first, bodhisattvas; second, the eighteen Brahmā heavens; third, the six desire heavens; fourth, the sixteen kings. The sixteen kingdoms are named in the Dīrghāgama: first, Aṅga; second, Magadha; third, Kāśī; fourth, Kosala; fifth, Vṛji; sixth, Malla; seventh, Ceti; eighth, Vaṃsa; ninth, Kuru; tenth, Pañcāla; eleventh, Aśvaka; twelfth, Vatsa; thirteenth, Śūrasena; fourteenth, Gandhāra; fifteenth, Kamboja; sixteenth, Avanti. There are very many kingdoms in the Western regions; these are merely cited in brief. Sensing the capacity and hearing the sound, they naturally gathered like clouds with palms joined; this is the third [point], the assembly delighting to hear. From "He addressed the bodhisattvas, saying" downward is Śākyamuni speaking himself, which also has three stages: first, citing his own recitation; second, the causes and conditions of Śākyamuni emitting light; third, exhorting beings to venerate and study it. This corresponds to the three matters in the previous preface of all Buddhas, and also fulfills the compiler's three intentions. Previously similes were raised to praise them; here Śākyamuni emitting light is itself praise. Each of these three stages has two distinctions. The two of the first stage: first, relating his own recitation; second, exhorting other people. Here it cites persons of five ranks: first, generating the mind, which refers to bodhisattvas of the shared ground. Second, the ten aspirations, referring to the first ten minds, listed according to the Brahmajāla: 1. renunciation, 2. precepts, 3. forbearance, 4. vigor, 5. meditation, 6. wisdom, 7. vows, 8. protection, 9. joy, 10. summit mind. Third, the ten nurturings, referring to the middle ten minds: 1. benevolence, 2. compassion, 3. sympathetic joy, 4. equanimity, 5. giving, 6. fondness for preaching, 7. path, 8. sameness, 9. meditation, 10. wisdom. Fourth, the ten diamond [minds], the latter ten minds: 1. faith, 2. mindfulness, 3. dedication, 4. penetration, 5. perfection, 6. non-retrogression, 7. Mahāyāna, 8. signlessness, 9. wisdom, 10. indestructible mind. Fifth, the ten stages, referring to those who have ascended the stages and above: 1. stage of essential equality, 2. stage of essential skillful means, 3. stage of essential radiance, 4. stage of essential jñeya, 5. stage of essential wisdom-illumination, 6. stage of essential flower-radiance, 7. stage of essential fulfillment, 8. stage of essential Buddha-roar, 9. stage of essential flower-adornment, 10. stage of essential entry into the Buddha-realm. From "Therefore the precept-light" downward is the middle stage, explaining the causes and conditions of emitting light, which also has two distinctions: first, direct conditions; second, listing causes and conditions. Within this there are two: first, expressing attainment of the fruit; second, expressing the practice of the cause, each having three lines. As for the three lines within attaining the fruit: first, not blue, yellow, physical, or mental; second, neither existent nor non-existent; third, not a conditioned Dharma of cause and effect. The three of practicing the cause: first, the fundamental origin of all Buddhas; second, the fundamental root of bodhisattvas; third, the fundamental root of the great assembly. Alternatively, it is said to express the two truths, ultimate and conventional. "Therefore, great assembly of Buddha-children": the later stage exhorts beings to practice and study, which also has two distinctions: first, indicating the four exhortations; second, explaining the four exhortations. Those indicated: first, exhorting to receive; second, exhorting to uphold; third, exhorting to read and recite; fourth, exhorting to study. In the explanation that follows, it only explains the single matter of exhorting to receive; the rest are all omitted.