English
English version: Because the roots are not yet mature, predictions (vyākaraṇa) are not given. The reason for giving predictions to Bodhisattvas (bodhisattva) is to facilitate the arising of the Bodhi mind (bodhicitta). Furthermore, according to what meaning does the Buddha say that the Three Vehicles (triyāna) are called the One Vehicle (ekayāna)? It is based on the meaning of sameness that predictions of Great Bodhi are given to all Śrāvakas (śrāvaka). The meaning of sameness is that the Dharma-body (dharmakāya) of the Buddha and the Dharma-body of the Śrāvakas are equal to each other without difference. Because the vehicles of the Śrāvakas, Pratyekabuddhas (pratyekabuddha), and others are different, there are distinctions, because these two vehicles are not the Great Vehicle. The Tathāgata says that 'not being apart from my body' is the supreme meaning. This meaning is not spoken of in the teachings of the two vehicles of all Śrāvakas and Pratyekabuddhas, because they cannot understand it as it truly is. Because of this meaning, the Bodhisattvas and others practicing the Bodhisattva path are not doing so in vain. The supreme meaning is explained in other sutras. There are roughly ten kinds of supreme meaning, and this meaning should be known. What are the ten? First, showing the seed as supreme, hence the metaphor of rain is spoken. 'What you are practicing is the Bodhisattva path' refers to those who have aroused the Bodhi mind, retreated, and then aroused it again; the good roots cultivated before are not destroyed and are the same as the fruits obtained later. Second, showing the practice as supreme, hence the story of Mahābhijñājñānābhibhū-tathāgata is spoken. Third, showing the power of growth as supreme, hence the metaphor of the merchant leader is spoken. Fourth, showing the making understand as supreme, hence the metaphor of the jewel tied to the robe is spoken. Fifth, showing the pure land as supreme, hence the stupa of Prabhūtaratna-tathāgata is shown. Sixth, showing the speaking as supreme, hence the metaphor of untying the jewel from the topknot is spoken. Seventh, showing the teaching and transforming of beings as supreme, hence countless Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva) emerge from the earth. Eighth, showing the attainment of Great Bodhi as supreme, hence three kinds of Buddha-Bodhi are shown: First, showing the responsive Buddha-Bodhi, showing according to what should be seen, as the sutra says, 'All thought that the Tathāgata came out of the Śākya (Śākya) clan's palace, not far from the city of Gayā (Gayā), and sat under the Bodhi tree and attained Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi)'; second, showing the reward Buddha-Bodhi, the practice of the ten bhūmis (daśa-bhūmi) is fulfilled and the attainment of eternal Nirvāṇa (nitya-nirvāṇa) is realized, as the sutra says, 'Good men! I have truly become a Buddha for immeasurable, boundless hundreds of thousands of millions of nayutas (nayuta) of kalpas'; third, showing the Dharma Buddha-Bodhi, which refers to --------------------------------------------------------------------------------
Chinese
如来藏性净涅槃常恒清凉不变等义，如经“如来如实知见三界之相，次第乃至不如三界见于三界”故。三界相者，谓众生界即涅槃界，不离众生界有如来藏故。“无有生死若退若出”者，谓常恒清凉不变义故。“亦无在世及灭度”者，谓如来藏真如之体，不即众生界、不离众生界故。“非实非虚非如非异”者，谓离四种相，有四种相者是无常故。“不如三界见于三界”者，谓佛如来能见能证真如法身，凡夫不见故。是故经言“如来明见无有错谬”故。“我本行菩萨道今犹未满”者，以本愿故，众生界未尽，愿非究竟故。言未满，非谓菩提不满足也。“所成寿命复倍上数”者，此文示现如来命常，善巧方便显多数故，过上数量不可数知。“我净土不毁而众见烧尽”者，报佛如来真实净土第一义谛之所摄故。九者示现涅槃无上故，说医师譬喻。十者示现胜妙力无上故，自余经文示现应知。多宝如来塔示现一切佛土清净者，示现诸佛实相境界中种种诸宝间错庄严故。示现有八：一者塔；二者量；三者略；四者住持；五者示现无量佛；六者离秽；七者多宝；八者同一塔坐。塔者，示现如来舍利住持故。量者，方便示现一切佛土清净庄严，是出世间清净无漏善根所生，非是世间有漏善根之所生也。略者，示现多宝佛身一体摄取一 现代汉语译本 如来藏（Tathagatagarbha，如来所藏的法性）的自性清净、涅槃（Nirvana，解脱）的常恒、清凉、不变等含义，正如经文所说：‘如来如实地知见三界（Trailokya，欲界、色界、无色界）的真相，次第乃至不如三界那样看待三界’。 所谓三界的真相，是指众生界（Sattvaloka，众生的世界）即是涅槃界，因为如来藏不离众生界而存在。‘没有生死，没有退转，没有出现，没有消失’，这是指常恒、清凉、不变的含义。 ‘也没有在世间，也没有灭度’，这是指如来藏真如（Tathata，事物的真实如是性）的本体，不即是众生界，也不离众生界。‘非实非虚，非如非异’，这是指远离四种相（生、住、异、灭），具有四种相的事物是无常的。 ‘不如三界那样看待三界’，这是指佛如来能够见到并且证得真如法身（Dharmakaya，佛的法性之身），而凡夫不能见到。所以经文说：‘如来明见，没有错谬’。 ‘我本行菩萨道，至今尚未圆满’，因为本愿的缘故，众生界尚未穷尽，愿力并非究竟。说尚未圆满，并非指菩提（Bodhi，觉悟）不满足。 ‘所成就的寿命，又倍增于之前的数量’，这段经文显示如来的寿命是恒常的，善巧方便地显示多数，超过之前的数量，不可计数。 ‘我的净土（Buddhaksetra，佛的国土）没有毁坏，而众生却看见被烧尽’，这是因为报佛如来（Sambhogakaya Buddha，报身佛）真实的净土被第一义谛（Paramartha-satya，最高的真理）所摄持。 第九点是显示涅槃的无上，所以说了医师的比喻。第十点是显示殊胜妙力的无上，其余的经文显示应当知道。多宝如来塔（Prabhutaratna Stupa，多宝如来的宝塔）显示一切佛土的清净，显示诸佛在实相境界中，种种珍宝交错装饰。 显示有八个方面：一是塔；二是量；三是略；四是住持；五是示现无量佛；六是离秽；七是多宝；八是同一塔坐。塔，显示如来舍利（Sarira，佛的遗骨）住持的缘故。量，方便地显示一切佛土清净庄严，是出世间清净无漏的善根所生，不是世间有漏的善根所生。略，显示多宝佛身一体摄取一切。
English
English version The meaning of the Tathagatagarbha's (the womb of the Tathagata, the Buddha-nature) self-nature being pure, Nirvana's (liberation) permanence, coolness, immutability, etc., is as the sutra says: 'The Tathagata truly knows and sees the characteristics of the three realms (Trailokya, the realm of desire, the realm of form, the realm of formlessness), in sequence, even to the point of not seeing the three realms as the three realms.' The so-called characteristics of the three realms refer to the realm of sentient beings (Sattvaloka, the world of sentient beings) being the same as the realm of Nirvana, because the Tathagatagarbha exists without being separate from the realm of sentient beings. 'There is no birth and death, no regression, no appearance, no disappearance,' this refers to the meaning of permanence, coolness, and immutability. 'There is neither being in the world nor passing into extinction,' this refers to the essence of the Tathagatagarbha's Suchness (Tathata, the true suchness of things), which is neither identical to nor separate from the realm of sentient beings. 'Neither real nor unreal, neither like nor different,' this refers to being apart from the four characteristics (birth, abiding, change, and extinction); things that possess the four characteristics are impermanent. 'Not seeing the three realms as the three realms,' this refers to the Buddha Tathagata being able to see and realize the Dharmakaya (the body of the Dharma, the body of the Buddha's Dharma-nature), while ordinary people cannot see it. Therefore, the sutra says: 'The Tathagata sees clearly without error.' 'I originally practiced the Bodhisattva path, and have not yet fulfilled it,' because of the original vow, the realm of sentient beings has not yet been exhausted, and the vow is not yet ultimate. Saying 'not yet fulfilled' does not mean that Bodhi (enlightenment) is not satisfied. 'The lifespan achieved is multiplied by the previous number,' this passage shows that the Tathagata's lifespan is constant, skillfully showing a large number, exceeding the previous number, which cannot be counted. 'My pure land (Buddhaksetra, the Buddha's land) is not destroyed, but beings see it burned,' this is because the Sambhogakaya Buddha's (the enjoyment body Buddha) true pure land is embraced by the Paramartha-satya (the highest truth). The ninth point is to show the unsurpassed nature of Nirvana, so the analogy of the physician is given. The tenth point is to show the unsurpassed nature of the supreme power, and the remaining sutra passages show what should be known. The Prabhutaratna Stupa (the stupa of the Many Treasures Tathagata) shows the purity of all Buddha lands, showing that in the realm of the true nature of all Buddhas, various treasures are interspersed and adorned. There are eight aspects shown: first is the stupa; second is the measure; third is the abbreviation; fourth is the sustenance; fifth is the manifestation of countless Buddhas; sixth is the separation from defilement; seventh is the Many Treasures; eighth is sitting in the same stupa. The stupa shows that the relics (Sarira, the remains of the Buddha) of the Tathagata are sustained. The measure conveniently shows that all Buddha lands are pure and adorned, born from pure, undefiled roots of goodness beyond the world, not born from defiled roots of goodness within the world. The abbreviation shows that the body of the Many Treasures Buddha integrally encompasses everything. --------------------------------------------------------------------------------
Chinese
切诸佛真法身故。住持者，示现诸佛如来法身自在力故。示现无量佛者，示现彼此所作诸业无差别故。远离秽者，示现一切诸佛国土平等清净故。多宝者，示现一切诸佛国土同实性故。同一塔坐者，示现化佛非化佛，法佛报佛等皆为成大事故。 自此已下，示现法力、持力、修行力应知。 法力者，五门示现：一者证门；二者信门；三者供养门；四者闻法门；五者读诵持说门。 〈弥勒菩萨品〉中示现四门，〈常精进菩萨品〉中示现一门。〈弥勒菩萨品〉中四法门者：一是证门，如经“我说是如来寿命长远，时六百八十万亿那由他恒河沙等众生得无生法忍”故。此言无生法忍者，所谓初地证智应知。八生乃至一生得阿耨多罗三藐三菩提者，谓证初地菩提法故。八生一生者，谓诸凡夫决定能证初地故。随力随分，八生乃至一生皆证初地故。此言阿耨多罗三藐三菩提者，以离三界分段生死，随分能见真如法性名得菩提，非谓究竟满足如来方便涅槃也。 二是信门，如经“复有八世界微尘数众生皆发阿耨多罗三藐三菩提心”故。三、供养门，如经“是诸菩萨摩诃萨得大法利，时于虚空中雨曼陀罗华如是等”故。四、闻法门，如〈随喜品〉所说应知。 〈常精进菩萨品〉中一法门者，谓读诵解 说书写等，得六根清净。如经“若善男子善女人受持《法华经》，若读若诵若解说若书写，是人当得八百眼功德，次第乃至得千二百意功德”故。此得六根清净者，谓诸凡夫以经力故得胜根用，未入初地菩萨正位，此义应知。如经“以父母所生清净肉眼见于三千大千世界”如是等故。又六根清净者，于一一根中悉能具足见色、闻声、辨香、别味、觉触、知法，诸根互用此义应知。眼所见者闻香能知，如经“释提桓因在胜殿上五欲娱乐乃至说法”故。闻香知者，此是知境，以鼻根知故。持力者，有三法门示现持力，如〈法师品〉、〈安乐行品〉等广说。法力，如经应知。“其心决定知水必近”者，受持此经得佛性水成阿耨多罗三藐三菩提故。修行力者，五门示现：一者说力；二者行苦行力；三者护众生诸难力；四者功德胜力；五者护法力。说力者，有三法门〈神力品〉示现：一者出广长舌令忆念故；二者谓謦欬声说偈令闻故，令闻声已如实修行不放逸故；三者弹指觉悟众生，令修行者得觉悟故。行苦行力者，〈药王菩萨品〉示现。 又行苦行力者，〈妙音菩萨品〉示现教化众生故。护众生诸难力者，〈观世自在菩萨品〉、〈陀罗尼品〉示现。功德胜力者，〈妙庄严王品〉示现，二童子依过去世功德善根有如是力故 现代汉语译本： 关于书写等行为，可以获得六根清净。《法华经》中说：‘若有善男子善女人受持《法华经》，无论是读诵、解说还是书写，这个人应当获得八百眼功德，依次乃至获得一千二百意功德。’因此，这里所说的获得六根清净，是指那些凡夫俗子因为《法华经》的力量而获得殊胜的根用，但尚未进入初地菩萨的正位，这个道理应当明白。如经文所说：‘以父母所生的清净肉眼，就能看见三千大千世界’等等。另外，六根清净是指在每一个根中，都能完全具备见色、闻声、辨香、别味、觉触、知法的功能，各个根之间可以互相使用，这个道理也应当明白。眼睛所见的东西，通过闻香也能知道，如经文所说：‘释提桓因（Śakro devānām indraḥ，帝释天）在殊胜的殿堂上享受五欲之乐，甚至还能说法’。闻香而知，这是指知境，通过鼻根来知晓。持力方面，有三种法门显示了持力，如《法师品》、《安乐行品》等处有详细说明。法力，应当如经文所说的那样理解，‘他的内心坚定地知道附近一定有水’，这是因为受持此经能够获得佛性之水，成就阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。修行力方面，有五种方式显示：一是说力；二是行苦行力；三是护众生诸难力；四是功德胜力；五是护法力。说力方面，《神力品》显示了三种法门：一是伸出广长舌来令人忆念；二是发出謦欬的声音，说偈语让人听闻，让人听闻声音后如实修行而不放逸；三是弹指觉悟众生，使修行者能够觉悟。行苦行力方面，《药王菩萨品》有所显示。 另外，行苦行力方面，《妙音菩萨品》也显示了教化众生的力量。护众生诸难力方面，《观世自在菩萨品》、《陀罗尼品》有所显示。功德胜力方面，《妙庄严王品》有所显示，两个童子依靠过去世的功德善根，才具有这样的力量。