梵網經古迹記 2.19

2.19

述曰：第二、說法本末。盧舍那身雖非凡境，加力見聞接眾而至，既貫三際之則，非隨時宜所制，故說「我誦」不言說也。味中之上名為「甘露」，故喻樂中最極涅槃。戒則出苦證樂之門，故言聽誦甘露門開也。或說戒經名之為門，所詮之戒名為甘露。教能開理出三界門，對機而顯是為開也。凡心易竭勝影難留，故歸本處誦本師戒。此中「本師」謂即本身，或可戒法名為本師，佛所師故。

The Commentary says: The second is the origin and branches of expounding the Dharma. Although Locana's body is not a mundane realm, through augmented power they see, hear, and approach in assembly; since it is a rule that runs through the three periods of time and is not instituted according to temporary expedience, it says 'I recite' and does not say 'speak'. The supreme among tastes is named 'amṛta' (sweet dew); hence it is a metaphor for the ultimate nirvāṇa among pleasures. Precepts are the gate to escaping suffering and realizing bliss; hence it says that hearing the recitation opens the gate of amṛta. Alternatively, the precept scripture is called the gate, and the precepts explained are called the amṛta. The teaching can open the gate of principle to escape the three realms; manifested according to capacity, this is termed 'opening'. The mundane mind is easily exhausted, and the supreme image is difficult to retain; thus they return to the original place to recite the original teacher's precepts. Here, 'original teacher' refers to the original body; or alternatively, the Dharma of the precepts is called the original teacher, as it is the teacher of the Buddha.