English
English version Among all, what is the most unsurpassed? Therefore, it is determined that unsurpassedness lies solely in the Buddha. And saying 'not apart from my body' means that not being apart from the Dharmakaya (法身, body of the Dharma) is the most unsurpassed. Question: What is the cause and condition for suddenly uttering these words? Answer: It arises from the meaning of 'same' and 'different' mentioned earlier. Now it is explained that the Three Vehicles (三乘) commonly possess the Dharmakaya (法身, body of the Dharma), while previously it was explained that the Three Vehicles (三乘) do not commonly possess the Dharmakaya (法身, body of the Dharma). Because of this statement, it is explained that commonly possessing the Dharmakaya (法身, body of the Dharma) is unsurpassed. If the previous statement did not explain that commonly possessing the Dharmakaya (法身, body of the Dharma), then it would not be unsurpassed. 'All Sravakas (声闻) below,' the second part explains the meaning of speaking of unsurpassedness and not speaking of unsurpassedness. First, it explains the meaning of not speaking of unsurpassedness in the Two Vehicles' (二乘) teachings. In the Two Vehicles' (二乘) teachings of all Sravakas (声闻, disciples who practice by hearing the Buddha's teachings) and Pratyekabuddhas (辟支佛, those who attain enlightenment on their own without a teacher), this meaning of unsurpassedness is not spoken of because they cannot understand it as it truly is. Because people of the Two Vehicles (二乘) cannot understand it. 'Because of this meaning below,' it explains that unsurpassedness is spoken of in the Bodhisattva's (菩萨) teachings. Because of this reason, the Bodhisattvas (菩萨, beings who aspire to become Buddhas) and others who practice the Bodhisattva path are not doing so in vain. Because Bodhisattvas (菩萨, beings who aspire to become Buddhas) are able to understand and practice, it is not in vain. This is the same as the ten superior aspects in the *Mahāyānasaṃgraha* (摄大乘论) and the 'sacred teachings without equal.' 'The meaning of unsurpassedness,' the second part separately explains the ten kinds of unsurpassedness. In terms of the text, it is further divided into two parts. First, it generally outlines the ten kinds of unsurpassedness, and then it separately explains the ten kinds of unsurpassedness. In the general outline, the first sentence explains the meaning of unsurpassedness. 'The meaning of unsurpassedness,' from the remaining *Sutras* (修多罗, Buddhist scriptures) below, it indicates the location where the unsurpassed scriptures are explained, and still encourages people to understand. 'From the remaining *Sutras* (修多罗, Buddhist scriptures), the meaning of unsurpassedness is explained. There are ten kinds of unsurpassedness, which should be known.' It is also like what is said in the *Mahāyānasaṃgraha* (摄大乘论), one should know the superior aspects, etc. 'The first is showing the unsurpassedness of the seed below,' the second part explains, which completes the ten stages. In terms of the first paragraph, it is divided into three parts. First, it marks the chapter. 'The first is showing the unsurpassedness of the seed,' the unsurpassedness of the seed is the *Bodhi-citta* (菩提心, mind of enlightenment). The *Avataṃsaka Sūtra* (华严经) says: 'The *Bodhi-citta* (菩提心, mind of enlightenment) is the seed of all Buddhas in the ten directions and three times.' The Buddhas of the three times attain perfect enlightenment because of the *Bodhi-citta* (菩提心, mind of enlightenment). 'Speaking of the analogy of clouds and rain below,' the second part indicates the location of the scripture. 'Speaking of the analogy of clouds and rain,' clouds and rain are the Dharma (法) that can produce seeds. Therefore, the things that can produce are mentioned to show the things that are produced. Also, the analogy of clouds and rain explains the reason why the seed is unsurpassed. 'What you are practicing is the Bodhisattva path,' the third part explains the scripture. --------------------------------------------------------------------------------
Chinese
汝等所行是菩萨道者谓发菩提心退已还发者前所修行善根不灭同后得果故 初牒经。谓发菩提心退已还发者。叙声闻人有三时。一过去本发菩提心时。二者中间退菩提心时。三者闻法华经还发菩提心时。今即取前后菩提心为种无上。故取此文而释之也。所修行善根不灭同后得果故者。过去发菩提心行菩萨行。中间虽退菩提心种子不灭。如摄大乘论云。此种子并附着梨耶。同后得果者。初发菩提心同后重发菩提心得成佛果故也 二者示现行无上故者。释第二。前释。次示经处。 二者示现修行无上故 以初发菩提心。次令修菩萨行。菩萨行比四乘行最为无上。故言行无上也 次示经处。 说大通智胜如来本事等故 三根声闻及十六沙弥。于大通智胜佛时行佛行也 三者示现增长力无上者。释第三。 三者示现增长力无上故说商主譬喻 以行菩萨行故菩萨行便增长。故言增长力无上。故说商主譬喻者。商主即是化城品导师也。经取能道众人。故以导师为譬。论取能令价客获于珍宝。故以商主为譬。 四者示现令解无上故说系宝珠譬喻 四者示现令解无上者。亲友示衣内之珠。衣内之珠即菩提心。解菩提心是悟解中无上之解。故名解无上。问。何故云令解无上。答。过去十六沙弥说法华经。令 现代汉语译本： ‘你们所行的是菩萨道’是指发菩提心后退转又重新发起菩提心的人，之前所修行的善根不会消失，和后来得到的果报相同。这是最初解释经文。‘指发菩提心后退转又重新发起菩提心的人’，叙述声闻乘人有三种情况：一是过去最初发菩提心的时候；二是中间退失菩提心的时候；三是听闻《法华经》后重新发起菩提心的时候。现在选取前后两次菩提心作为无上的种子，所以选取这段经文来解释。‘所修行的善根不会消失，和后来得到的果报相同’，过去发菩提心修行菩萨行，中间虽然退失菩提心，但菩提心的种子不会消失，如《摄大乘论》所说：‘这个种子附着在阿赖耶识中’。‘和后来得到的果报相同’，最初发菩提心和后来重新发起菩提心一样，都能成就佛果。这是第二点，显示修行无上，解释第二点。前面是解释，接下来是指出经文的出处。 第二点，显示修行无上。因为最初发菩提心，然后让人修行菩萨行，菩萨行比四乘（声闻乘、缘觉乘、菩萨乘、佛乘）的修行最为无上，所以说修行无上。接下来是指出经文的出处。 ‘说大通智胜如来（Mahābhijñājñānābhibhū，过去佛名）的本生故事等’，是指三根（上、中、下）的声闻和十六沙弥（Śrāmaṇera，出家男子）在大通智胜佛时修行佛行。这是第三点，显示增长力无上，解释第三点。 第三点，显示增长力无上，‘所以说商主（指化城喻中的导师）的譬喻’，因为修行菩萨行，所以菩萨行便能增长，所以说增长力无上。‘所以说商主的譬喻’，商主就是《化城喻品》中的导师。经文选取能引导众人，所以用导师作为譬喻。《论》选取能让旅客获得珍宝，所以用商主作为譬喻。 第四点，显示使人理解无上，‘所以说系宝珠（指衣里明珠）的譬喻’。第四点，显示使人理解无上，亲友指示衣内的宝珠，衣内的宝珠就是菩提心，理解菩提心是悟解中最无上的理解，所以名为理解无上。问：为什么说使人理解无上？答：过去十六沙弥说法华经，使
English
English version: 'What you are practicing is the Bodhisattva path' refers to those who have generated the Bodhi mind (bodhicitta, the mind of enlightenment), retreated, and then regenerated it. The good roots cultivated before will not disappear and are the same as the fruits obtained later. This is the initial interpretation of the sutra. 'Refers to those who have generated the Bodhi mind, retreated, and then regenerated it,' describes three situations for Śrāvakas (hearers): first, when they initially generated the Bodhi mind in the past; second, when they retreated from the Bodhi mind in the middle; and third, when they heard the *Lotus Sutra* and regenerated the Bodhi mind. Now, the initial and subsequent Bodhi minds are taken as the seeds of the unsurpassed, so this passage is chosen for explanation. 'The good roots cultivated will not disappear and are the same as the fruits obtained later,' means that having cultivated Bodhisattva practices after initially generating the Bodhi mind, the seed of the Bodhi mind does not disappear even if one retreats in the middle, as the *Mahāyānasaṃgraha* states: 'This seed is attached to the Ālaya-vijñāna (store consciousness).' 'Are the same as the fruits obtained later' means that the initial generation of the Bodhi mind is the same as the subsequent regeneration of the Bodhi mind, both of which can achieve Buddhahood. This is the second point, showing that practice is unsurpassed, explaining the second point. The previous was an explanation, and next is pointing out the source of the sutra. Second, showing that practice is unsurpassed. Because one initially generates the Bodhi mind and then causes others to cultivate Bodhisattva practices, Bodhisattva practices are the most unsurpassed compared to the practices of the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna), so it is said that practice is unsurpassed. Next is pointing out the source of the sutra. 'Speaking of the past events of Mahābhijñājñānābhibhū Tathāgata (大通智勝如來, name of a past Buddha) etc.,' refers to the Śrāvakas of the three roots (superior, middle, and inferior) and the sixteen Śrāmaṇeras (沙彌, novice monks) practicing Buddha practices during the time of Mahābhijñājñānābhibhū Buddha. This is the third point, showing that the power of growth is unsurpassed, explaining the third point. Third, showing that the power of growth is unsurpassed, 'therefore, the parable of the merchant leader (referring to the guide in the parable of the illusory city)' is spoken. Because one cultivates Bodhisattva practices, Bodhisattva practices can grow, so it is said that the power of growth is unsurpassed. 'Therefore, the parable of the merchant leader' is spoken, the merchant leader is the guide in the *Parable of the Illusory City* chapter. The sutra selects the one who can guide the multitude, so the guide is used as a parable. The *Treatise* selects the one who can enable travelers to obtain treasures, so the merchant leader is used as a parable. Fourth, showing that it enables understanding to be unsurpassed, 'therefore, the parable of the tied jewel (referring to the jewel in the robe)' is spoken. Fourth, showing that it enables understanding to be unsurpassed, a close friend points out the jewel inside the robe, the jewel inside the robe is the Bodhi mind, understanding the Bodhi mind is the most unsurpassed understanding among all understandings, so it is called unsurpassed understanding. Question: Why is it said that it enables understanding to be unsurpassed? Answer: In the past, the sixteen Śrāmaṇeras preached the *Lotus Sutra*, enabling --------------------------------------------------------------------------------
Chinese
三根人得无上解故发菩提心。故云令解无上五者示现清净国土无上者。上来四种并是叙因无上。从此已下明果无上。问。上四种明因为是释迦因。为是所化众生因。答。通得明于二种。别正是叙释迦因。以释迦初发菩提心故。有第一种子无上。发菩提心后于大通智胜佛所修行故有第二行无上。以行增长能导引示众人之力。故云增长力无上。以力增长故能于过去世系于宝珠。故有能令解无上。问。既云能令众生得无上解名解无上者。亦令众生修行增长名增长力无上以不。答。亦得尔互文也。问。何以能知并就释迦辨十无上。答。初总标中不离我身有无上义。故前十种无上叙释迦从初发心乃至成佛始终事尽也。释迦既尔。说此十事亦令众生同于释迦具于十种。摄论有无等境无等行无等果。今此经十种无上正明无等行无等果。境蕴在其中。五者示现清净土无上者。释第五。从此已去明果无上。问。何以得知前四是因。答。种子及行此二是因。故知系珠是过去世事亦是因。即系珠还领商主。系珠既是因商主亦是因。系珠商主由是一人故两义说之。能导作佛。故名商主。令不失菩提心义故名系珠。初明净土要前有土然后佛方出也。前明净土无上。 五者示现清净国土无上故示现多宝如来塔 如塔品一一方四百万亿那由他土 现代汉语译本 三根人（具有三种根器的人）为了获得无上的解脱而发菩提心。所以说，‘令解无上’。第五种‘示现清净国土无上’，以上四种都是叙述‘因’的无上。从这里开始阐明‘果’的无上。问：前面四种阐明‘因’，是释迦牟尼佛的‘因’，还是所教化众生的‘因’？答：都可以阐明这两种‘因’。但特别来说，正是叙述释迦牟尼佛的‘因’。因为释迦牟尼佛最初发菩提心，所以有第一‘种子无上’。发菩提心后，在大通智胜佛那里修行，所以有第二‘行无上’。因为修行增长，能够引导众人，所以说‘增长力无上’。因为力量增长，所以能够在过去世系住宝珠，所以有‘能令解无上’。问：既然说能够令众生得到无上的解脱，名为‘解无上’，那么也能令众生修行增长，名为‘增长力无上’吗？答：也可以这样说，这是互文见义。问：凭什么能够知道都是就释迦牟尼佛来辨别这十种无上？答：最初总的标示中，不离我身有无上的意义。所以前面的十种无上，叙述了释迦牟尼佛从最初发心乃至成佛的始终事情。释迦牟尼佛既然如此，说这十件事，也令众生如同释迦牟尼佛一样，具备这十种。摄论中有无等境、无等行、无等果。现在这部经中的十种无上，正是阐明无等行、无等果。境蕴就在其中。第五种‘示现清净土无上’，是解释第五种。从这里开始阐明‘果’的无上。问：凭什么得知前面四种是‘因’？答：‘种子’和‘行’，这两种是‘因’。所以知道系珠是过去世的事情，也是‘因’。即系珠还带领商主。系珠既然是‘因’，商主也是‘因’。系珠和商主由于是一个人，所以两种意义来说。能够引导成佛，所以名叫商主。令不失去菩提心的意义，所以名叫系珠。首先阐明净土，要先有土，然后佛才出现。前面阐明净土无上。 五者示现清净国土无上，所以示现多宝如来塔（Tathāgata-stūpa）。如塔品中，一方有四百万亿那由他（nayuta）土。