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English version: Without arising gratitude, this is called Dharmakaya (the Dharma body of the Buddha). Third, having achieved Buddhahood in the distant past and not ceasing in the future, this is called Dharmakaya. Dipamkara Buddha's prediction and the attainment of enlightenment in Gaya are all expedient manifestations of Nirmanakaya (the transformation body of the Buddha). Question: Sakyamuni Buddha attained Dharmakaya long ago. Does Dharmakaya have a distinction of being long ago or recently? Answer: Dharmakaya has no distinction of long ago or recently. Because Dharmakaya has no distinction of long ago or recently, it is known that enlightenment also has no distinction of long ago or recently. Why is this so? Because enlightenment fundamentally is enlightenment of Dharmakaya, and since Dharmakaya has no distinction of long ago or recently, it is known that enlightenment also has no distinction of long ago or recently. If so, Sakyamuni Buddha's enlightenment long ago is actually not long ago. It should be known that present enlightenment also has no 'recent'. Therefore, it is known that distant enlightenment also has no 'distant'. Therefore, it is known that near and far are not two, not two but two, not losing the ancient and the present. Question: Why only clarify these three meanings? Answer: Regarding Sakyamuni Buddha's Sambhogakaya (the reward body of the Buddha), these three are essential. First, Dharmakaya is non-dual, and the trace body is not one. It is not known whether the non-dual body has birth and death or is without birth and death? Therefore, secondly, it is clarified that Dharmakaya has no birth and death, and Sambhogakaya has birth and death. Although it is clarified that Dharmakaya has no birth and death, and Sambhogakaya has birth and death, it is not known whether Sakyamuni Buddha initially attained Dharmakaya or attained Dharmakaya long ago? Therefore, thirdly, it is clarified long ago and recently. Most Buddhas possess the first two meanings, but Sakyamuni Buddha fully possesses these three sentences. Question: How are the expedient and real aspects of the Trikaya (the three bodies of the Buddha) distinguished? Answer: Dharmakaya is only real and not expedient, Nirmanakaya is only expedient and not real, and Sambhogakaya has two aspects: one is internally corresponding to Dharmakaya, called Sambhogakaya. Since Dharmakaya is constant, Sambhogakaya is also constant. This means that Sambhogakaya is real and not expedient. Therefore, the 'Nirvana Sutra' says, 'The teacher of all Buddhas is the Dharma. Because the Dharma is constant, all Buddhas are also constant'; the other is externally corresponding to great potential, achieving Buddhahood in the Pure Land, hence called Sambhogakaya. This Sambhogakaya is expedient and not real. Therefore, the seven-fascicle 'Suvarnaprabhasa Sutra' says, 'The Sambhogakaya and Nirmanakaya are nominally existent, not real, arising and ceasing in every moment, hence called impermanent'. This is the proof. Once these three meanings are understood, then... --------------------------------------------------------------------------------
Chinese
便识佛，故今念佛三昧倍复增益。又合此三种以为二义：前之二义以明身之权实，后之一义以明寿之权实。《涅槃经》亦明长寿与金刚身，所以但明此二者，众生唯有形与寿命，随顺之亦明斯二也。 问： 《大品》云“云何念佛？以无忆故”，既其无忆，云何念也？ 答： 了众生与佛本来不二，即不见佛为所念、众生为能念，故内外并忘缘观俱寂，故名无忆也。 问： 《大品》可有斯文，今经何处明斯念佛也？ 答： 〈寿量品〉云“如来如实知见三界之相，无有生死若退若出，亦无在世及灭度者，非实非虚非如非异，不如三界见于三界”。三界即是众生，故知众生与佛无二，宁有能念所念义耶？故《中论》云“生死、涅槃无有二际”。众生、法身义亦如是。斯即经论大宗，必须依斯礼念也。 十者、欲为现在未来十方众生如实分别罪福果报，故说是经。如一言毁法及谤持经人，则获广大罪报；一念随喜则招无边之福。所以然者，夫论罪福从乖符理生，此经既说实理，故信之福多、毁呰之罪重。一旧疏本明说经因缘甚广，今略明十门也。 第二、明宗旨门者，自古至今明宗旨与体，或言是一、或言是有异。言其异者，以教为体、以理为宗，故《 现代汉语译本：因此能够认识佛，所以现在念佛三昧（Samadhi of Buddha Recitation，通过念诵佛陀名号或形象来达到的一种禅定状态）的功德倍增。又将这三种（身、寿、念佛三昧）合为两种含义：前面的两种（身之权实）用来说明佛身的权宜示现和真实本质，后面的一种（寿之权实）用来说明佛寿命的权宜示现和真实本质。《涅槃经》（Nirvana Sutra）也阐明了长寿与金刚身（indestructible body），之所以只阐明这两种，是因为众生只有形体和寿命，随顺众生，也就阐明了这两种。 问： 《大品》（Mahaprajnaparamita Sutra，即《摩诃般若波罗蜜多经》的简称）说：‘如何念佛？以无忆故’，既然是无忆，又如何念呢？ 答： 了悟众生与佛本来没有分别，就见不到佛是所念的对象，众生是能念的主体，所以内外并忘，缘观俱寂，因此称为无忆。 问： 《大品》（Mahaprajnaparamita Sutra）或许有这样的说法，现在这部经（指《法华经》）在哪里阐明这种念佛呢？ 答： 〈寿量品〉（Chapter on the Duration of the Life of the Tathagata）说：‘如来如实知见三界（Three Realms，欲界、色界、无色界）的真相，没有生死，没有退没和出现，也没有在世和灭度，非实非虚，非如非异，不像三界所见的三界。’三界就是众生，所以知道众生与佛没有分别，哪里有能念和所念的意义呢？所以《中论》（Mulamadhyamakakarika，根本中论）说：‘生死、涅槃没有两个界限。’众生、法身（Dharmakaya，佛的法性之身）的意义也是这样。这就是经论的大旨，必须依照这个来礼敬念佛。 第十，为了现在和未来十方众生如实地分别罪福果报，所以宣说这部经。例如，一句诽谤佛法以及诋毁受持此经的人，就会获得广大的罪报；一念随喜赞叹，就会招感无边的福德。之所以这样，是因为罪福的产生，来自于是否符合真理。这部经既然阐述了真实的道理，所以信奉它的福德多，毁谤它的罪过重。旧疏本详细地阐明了说经的因缘，现在只简略地说明十个方面。 第二，阐明宗旨的方面，自古至今，阐明宗旨与本体，或者说它们是一样的，或者说它们是有区别的。说它们有区别的，认为教义是本体，真理是宗旨，所以《
English
English version: Therefore, one can recognize the Buddha, and thus the merits of the Samadhi of Buddha Recitation (Samadhi of Buddha Recitation, a state of meditation achieved through reciting the name or image of the Buddha) are increased many times over. Furthermore, these three (body, lifespan, and Samadhi of Buddha Recitation) are combined into two meanings: the first two (the expedient and real aspects of the body) are used to explain the provisional manifestation and the true essence of the Buddha's body, and the last one (the expedient and real aspects of lifespan) is used to explain the provisional manifestation and the true essence of the Buddha's lifespan. The Nirvana Sutra also elucidates longevity and the Vajra body (indestructible body). The reason for only elucidating these two is that sentient beings only have form and lifespan, and by according with sentient beings, these two are also elucidated. Question: The Mahaprajnaparamita Sutra (short for Mahaprajnaparamita Sutra) says, 'How does one recite the Buddha? Because of non-recollection.' Since it is non-recollection, how does one recite? Answer: Realizing that sentient beings and the Buddha are originally not different, one does not see the Buddha as the object of recitation and sentient beings as the subject of recitation. Therefore, both internal and external are forgotten, and the conditions and observations are all still. Hence, it is called non-recollection. Question: The Mahaprajnaparamita Sutra may have such a statement, but where does this sutra (referring to the Lotus Sutra) elucidate this Buddha Recitation? Answer: The Chapter on the Duration of the Life of the Tathagata says, 'The Tathagata truly knows and sees the characteristics of the Three Realms (Desire Realm, Form Realm, Formless Realm), without birth and death, without regression and emergence, and without being in the world or passing into extinction, neither real nor unreal, neither thus nor different, not like the Three Realms seen by the Three Realms.' The Three Realms are sentient beings, so one knows that sentient beings and the Buddha are not different. Where is there the meaning of subject and object of recitation? Therefore, the Mulamadhyamakakarika (Fundamental Verses on the Middle Way) says, 'Birth and death, Nirvana, have no two limits.' The meaning of sentient beings and the Dharmakaya (Dharmakaya, the Dharma-body of the Buddha) is also like this. This is the great principle of the sutras and treatises, and one must rely on this to pay homage and recite the Buddha. Tenth, in order to truly distinguish the karmic rewards of sins and blessings for sentient beings in the present and future ten directions, this sutra is expounded. For example, a single word of slander against the Dharma and disparagement of those who uphold this sutra will bring about vast karmic retribution; a single thought of rejoicing and praise will attract boundless blessings. The reason for this is that the arising of sins and blessings comes from whether or not they conform to the truth. Since this sutra elucidates the true principle, the blessings of believing in it are many, and the sins of slandering it are heavy. The old commentary elaborates on the causes and conditions for expounding the sutra, but now only ten aspects are briefly explained. Second, regarding the aspect of elucidating the main theme, from ancient times to the present, elucidating the main theme and the substance, some say they are the same, and some say they are different. Those who say they are different believe that the teachings are the substance and the truth is the main theme, so the --------------------------------------------------------------------------------
Chinese
涅槃》释七善文云“知法知义”，知法者谓十二部经，知义者谓教所表理，故以能表之教以为经体，所表之理用以为经宗。言宗体一者，所表之理既是理宗旨，能诠之文还诠宗旨，故宗体不二。今明一之与异随时用之，贵在得悟，义无定也。昔在会稽，撰释法华宗旨凡有十三家，今略明即世盛行，有其三说：一云以万善之因为此经宗。所以然者，斯经文虽有七轴而宗归一乘，是者即因也，故乘以运出为义，运载行人从因至果，至果则更无进趣，是故非乘。如《大品》云“是乘从三界出，到萨波若中住”，《智度论》释此语云“乘到菩提变名种智”，故知以因为乘。《胜鬘经》云“于佛果上更无说一乘法事”，故则知果非乘矣。 问： 此经初分明因门、后分辩果门，云何偏以因乘为宗？ 答： 后章辩果为成前因，以行一乘之因得寿量之果，故举果成因、以因为宗。 二者有人言，此经以果为宗。所以然者，夫欲识经宗宜观经题，题云妙法者谓如来灵智为体也，陶冶尘滓众尘斯尽故名为妙，动为物作轨即所以称法，自因位以来粗法未尽，不得称为妙，既以果德为妙法，即以果德为经宗，是以释迦以玄音始唱叹佛智甚深，多宝赞善称大惠平等，即其证也。三有人言，此经具以一乘因果为 现代汉语译本： 《涅槃经》解释‘七善’时说‘知法知义’，知法指的是十二部经，知义指的是教义所表达的道理，因此用能表达教义的文字作为经的本体，用所表达的道理作为经的宗旨。说宗旨和本体是一体的，是因为所表达的道理既是理的宗旨，能诠释的文字也诠释宗旨，所以宗旨和本体不是二元的。现在说明‘一’和‘异’的用法要根据具体情况而定，关键在于领悟，意义没有定论。过去在会稽，撰写解释《法华经》宗旨的文章总共有十三家，现在简要说明当今世上盛行的三种说法：第一种说法认为以万善之因为此经的宗旨。之所以这样认为，是因为这部经文虽然有七卷，但宗旨归于一乘（Ekayana，唯一佛乘），这个‘乘’就是‘因’，所以用‘乘’来表示运载和输出的含义，运载修行人从因地到达果地，到达果地就没有进一步提升的空间了，因此不是‘乘’。如《大品般若经》说‘此乘从三界而出，到达萨波若（Sarvajna，一切智）中安住’，《智度论》解释这句话说‘乘到达菩提（Bodhi，觉悟）就转变为种智（Sarvajnatā，一切种智）’，因此知道以因为乘。《胜鬘经》说‘在佛果上没有再说一乘法的事’，因此就知道果不是乘了。 问： 这部经的前一部分明明是阐述因门，后一部分是辨析果门，为什么偏偏以因乘为宗旨？ 答： 后一部分辨析果是为了成就前面的因，因为修行一乘的因才能得到寿量的果，所以用举果来成就因，以因为宗旨。 第二种说法有人认为，这部经以果为宗旨。之所以这样认为，是因为要认识经的宗旨应该观察经题，经题说‘妙法’指的是如来灵智为本体，能够陶冶尘垢，使所有尘垢都消除干净，所以称为‘妙’，能够为万物树立准则，所以称之为‘法’，从因位开始粗糙的法没有完全消除，不能称为‘妙’，既然以果德为妙法，就以果德为经的宗旨，因此释迦（Sakyamuni，释迦牟尼）用玄妙的声音开始唱叹佛智的甚深，多宝（Prabhutaratna，多宝如来）赞叹‘善哉’，称赞大智慧的平等，这就是证明。第三种说法有人认为，这部经既包含一乘的因，也包含一乘的果。