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English version Those with the three roots (three types of faculties) generate the Bodhi mind in order to attain unsurpassed liberation. Therefore, it is said, 'causing understanding of the unsurpassed.' The fifth, 'manifesting the unsurpassed pure land,' the above four are all descriptions of the unsurpassed 'cause.' From here onwards, it elucidates the unsurpassed 'fruit.' Question: The previous four, elucidating the 'cause,' are they the 'cause' of Śākyamuni (释迦牟尼) or the 'cause' of the beings to be taught? Answer: Both of these 'causes' can be elucidated. But specifically speaking, it is precisely describing the 'cause' of Śākyamuni. Because Śākyamuni initially generated the Bodhi mind, therefore there is the first 'unsurpassed seed.' After generating the Bodhi mind, he cultivated at the place of Great Universal Wisdom Excellence Buddha (大通智胜佛), therefore there is the second 'unsurpassed practice.' Because the practice increases, it can guide the multitude, therefore it is said 'unsurpassed increasing power.' Because the power increases, therefore he can in the past life attach the precious pearl, therefore there is 'causing understanding of the unsurpassed.' Question: Since it is said that it can cause beings to attain unsurpassed liberation, named 'understanding the unsurpassed,' then can it also cause beings to cultivate and increase, named 'unsurpassed increasing power'? Answer: It can also be said that way, it is mutual explanation. Question: How can one know that all are based on Śākyamuni to distinguish these ten unsurpassed qualities? Answer: In the initial general indication, there is the meaning of unsurpassed not apart from my body. Therefore, the previous ten unsurpassed qualities describe Śākyamuni from the initial generation of the mind until the accomplishment of Buddhahood, the entire matter. Since Śākyamuni is like this, saying these ten things also causes beings to be like Śākyamuni, possessing these ten qualities. The *Compendium of Abhidharma* has unequal realms, unequal practices, and unequal fruits. Now the ten unsurpassed qualities in this sutra precisely elucidate unequal practices and unequal fruits. The realm aggregates are within them. The fifth, 'manifesting the unsurpassed pure land,' is explaining the fifth. From here onwards, it elucidates the unsurpassed 'fruit.' Question: How can one know that the previous four are 'cause'? Answer: 'Seed' and 'practice,' these two are 'cause.' Therefore, knowing that attaching the pearl is a matter of the past life, it is also 'cause.' That is, attaching the pearl also leads the merchant chief. Since attaching the pearl is 'cause,' the merchant chief is also 'cause.' Attaching the pearl and the merchant chief are due to being the same person, therefore it is said in two meanings. Being able to guide to becoming a Buddha, therefore it is named merchant chief. Causing not to lose the meaning of the Bodhi mind, therefore it is named attaching the pearl. First elucidating the pure land, there must first be land, then the Buddha appears. Previously elucidating the unsurpassed pure land. The fifth, manifesting the unsurpassed pure land, therefore manifesting the Tathāgata-stūpa (多宝如来塔). As in the Stūpa Chapter, one direction has four million trillion nayutas (那由他) of lands. --------------------------------------------------------------------------------
Chinese
。合为一土。即一切土中最胜为净土无上也。 六者示现说无上故说解髻中明珠譬喻次示现说无上者。让顶珠赐之。即是为说平等大慧。谓一切说中最胜为说无上。既有净土便有教门故。次辨说无上也 次教化众生无上。 七者示现教化众生无上故地中涌出无量菩萨摩诃萨等故 既有教门便有眷属故。次明教化众生无上。以化得千世界尘数菩萨。三十二相皆已具足。数多德积一切所化众生中最胜。谓众生无上。即眷属果也 八示现菩提无上。既有所化便有能化故。次辨得菩提果。有三乘菩提佛菩提。于二菩提中最胜。故云无上。就佛菩提中有五种。一发心菩提。二伏心菩提。三明心菩提。四出到菩提。五无上菩提。今明第五菩提。故云菩提无上。此文释寿量品菩提无上文也。凡释二事。第一释三种菩提。第二释本行菩萨道等三句。合释六句经文。释三菩提即三。一释化身菩提。二释报身菩提。三释法身菩提。若就修行次第前明法身。法身即是自性住佛性故。根本有佛性。所以第一前明法身以有佛性故行因满足。佛性显现称曰报身菩提。自德既成。次明化物故有化身菩提。今明说门次第释迦八相成道示现于伽耶得佛。故知化身菩提。此之化身由报身故。次明报身菩提。报身由法身故。次明法佛菩提。就中有 现代汉语译本：合为一个佛土。这在一切佛土中是最殊胜的，是无上的净土。 第六，示现说法无上，所以用解下发髻中的明珠作比喻，接下来示现说法无上。把顶上的明珠赐予他人，就是为他说平等大慧。在一切说法中，这是最殊胜的，是说法无上。既然有净土，便有教法，所以接下来辨明说法无上。接下来是教化众生无上。 第七，示现教化众生无上，所以从地中涌出无量菩萨摩诃萨等。既然有教法，便有眷属，所以接下来阐明教化众生无上。因为教化了如千世界微尘数般的菩萨，三十二相都已具足，数量众多，功德积累深厚，在一切被教化的众生中最为殊胜，是众生无上，也就是眷属的果报。第八，示现菩提无上。既然有所教化，便有能教化者，所以接下来辨明证得菩提果。有声闻菩提、缘觉菩提和佛菩提。在二乘菩提和佛菩提中，佛菩提最为殊胜，所以说是无上。在佛菩提中又有五种：一、发心菩提（指初发菩提心），二、伏心菩提（指降伏烦恼心），三、明心菩提（指开悟明心），四、出到菩提（指出离生死到达涅槃），五、无上菩提（指究竟圆满的佛果）。现在阐明的是第五种菩提，所以说是菩提无上。这段文字解释《寿量品》中‘菩提无上’的经文。总共解释两件事：第一，解释三种菩提；第二，解释‘本行菩萨道’等三句。合起来解释六句经文。解释三种菩提即是三种：一、解释化身菩提；二、解释报身菩提；三、解释法身菩提。如果按照修行次第，应该先阐明法身，因为法身就是自性住佛性。根本上具有佛性，所以首先阐明法身，因为具有佛性，所以修行因缘圆满。佛性显现就称为报身菩提。自身功德成就后，接下来阐明教化众生，所以有化身菩提。现在按照说法次第，释迦牟尼佛示现八相成道，在伽耶证得佛果，所以知道是化身菩提。这个化身是由于报身而产生的，所以接下来阐明报身菩提。报身是由于法身而产生的，所以接下来阐明法佛菩提。其中有
English
English version: They combine into one Buddha-land. This is the most supreme among all lands, the unsurpassed Pure Land. Sixth, to demonstrate the unsurpassedness of preaching, the analogy of untying the pearl from the topknot is used. Next, to demonstrate the unsurpassedness of preaching, the pearl from the top of the head is bestowed. This is to preach the great wisdom of equality. Among all preachings, this is the most supreme, the unsurpassed preaching. Since there is a Pure Land, there is also the Dharma, so next, the unsurpassedness of preaching is distinguished. Next is the unsurpassedness of converting sentient beings. Seventh, to demonstrate the unsurpassedness of converting sentient beings, countless Bodhisattva-Mahasattvas emerge from the earth. Since there is the Dharma, there are also retinues, so next, the unsurpassedness of converting sentient beings is clarified. Because as many Bodhisattvas as dust motes in a thousand worlds have been converted, all thirty-two marks are fully possessed, the number is vast, the accumulation of merit is profound, and among all converted sentient beings, they are the most supreme, the unsurpassedness of sentient beings, which is the fruit of the retinue. Eighth, to demonstrate the unsurpassedness of Bodhi (Enlightenment). Since there are those who are converted, there are those who can convert, so next, the attainment of the fruit of Bodhi is distinguished. There are Arhat Bodhi, Pratyekabuddha Bodhi, and Buddha Bodhi. Among the Two Vehicle Bodhi and Buddha Bodhi, Buddha Bodhi is the most supreme, so it is said to be unsurpassed. Within Buddha Bodhi, there are five types: 1. Initial Aspiration Bodhi (referring to the initial arising of Bodhicitta), 2. Subduing Mind Bodhi (referring to subduing afflictions), 3. Illuminating Mind Bodhi (referring to awakening and illuminating the mind), 4. Emerging and Arriving Bodhi (referring to escaping Samsara and arriving at Nirvana), 5. Unsurpassed Bodhi (referring to the ultimate and perfect Buddhahood). Now, the fifth Bodhi is being clarified, so it is said to be the unsurpassedness of Bodhi. This passage explains the sutra text 'Unsurpassed Bodhi' in the Chapter on the Duration of Life. In total, two things are explained: First, the three types of Bodhi are explained; second, the three phrases 'originally practiced the Bodhisattva path' etc. are explained. Together, six lines of sutra text are explained. Explaining the three Bodhis is the same as explaining three aspects: 1. Explaining the Nirmanakaya (Transformation Body) Bodhi; 2. Explaining the Sambhogakaya (Reward Body) Bodhi; 3. Explaining the Dharmakaya (Dharma Body) Bodhi. If following the order of practice, the Dharmakaya should be clarified first, because the Dharmakaya is the inherent Buddha-nature. Fundamentally possessing Buddha-nature, so the Dharmakaya is clarified first, because possessing Buddha-nature, the causes for practice are fulfilled. The manifestation of Buddha-nature is called Sambhogakaya Bodhi. After one's own virtues are accomplished, next, the conversion of sentient beings is clarified, so there is Nirmanakaya Bodhi. Now, according to the order of preaching, Shakyamuni Buddha demonstrated the eight phases of enlightenment, attaining Buddhahood in Gaya, so it is known to be Nirmanakaya Bodhi. This Nirmanakaya arises from the Sambhogakaya, so next, the Sambhogakaya Bodhi is clarified. The Sambhogakaya arises from the Dharmakaya, so next, the Dharma Buddha Bodhi is clarified. Within this, there are -------------------------------------------------------------------------------- 二。一者标菩提无上。总明三种菩提。
Chinese
八者示现成大菩提无上故示现三种佛菩提 从一者已下。第二别明三菩提。即成三别。一一中有二。初正释。次引经。释中有二。初标应化。 一者应化佛菩提 随所应见下。合释应化。 随所应见而为示现故 此与摄论三佛小异。摄论分应化为二。今合应化为一。何以然者。摄论明应身与真如相应。即是此论报身化身即是八相成道。故分应化成二门。今此中明自德为报身。化他之义名应化身。又摄论及同性经。净土中化诸菩萨名曰应身。今此中合若净土秽土悉属化他合名应化身也。论云。报身常住随所应见。而为示现名为化身。 如经皆谓如来出释氏宫去伽耶城不远坐于道场得阿耨多罗三藐三菩提故 引经易知 二者报身菩提亦二。初释。次引经。 二者报佛菩提十地行满足得常涅槃证故 摄论云应身。今明报身者。与真如相应。故名应身。行因所得酬因义边自之为报。义不相违。二论各举其一而无违也。得常涅槃证者。还是佛性显现。故名为报。佛性既常故报身常。报身既常显前化身即是无常。 如经善男子我实成佛以来无量无边百千万亿那由他劫故 引经易知 三者法佛菩提。就文有三。一略释。二引经。三释经。 三者法 现代汉语译本 二。一者标菩提无上。总明三种菩提。 八者示现成大菩提无上故示现三种佛菩提。从一者已下。第二别明三菩提。即成三别。一一中有二。初正释。次引经。释中有二。初标应化。 一者应化佛菩提。随所应见下。合释应化。 随所应见而为示现故。此与《摄论》三佛小异。《摄论》分应化为二。今合应化为一。何以然者。《摄论》明应身与真如相应，即是此论报身化身即是八相成道。故分应化成二门。今此中明自德为报身。化他之义名应化身。又《摄论》及《同性经》，净土中化诸菩萨名曰应身。今此中合若净土秽土悉属化他合名应化身也。论云：‘报身常住随所应见，而为示现名为化身。’ 如经皆谓如来出释氏宫（释迦族居住的宫殿）去伽耶城（古印度城市）不远坐于道场得阿耨多罗三藐三菩提（无上正等正觉）故。引经易知。二者报身菩提亦二。初释。次引经。 二者报佛菩提十地行满足得常涅槃（常乐我净的境界）证故。《摄论》云应身。今明报身者。与真如相应。故名应身。行因所得酬因义边自之为报。义不相违。二论各举其一而无违也。得常涅槃证者。还是佛性显现。故名为报。佛性既常故报身常。报身既常显前化身即是无常。 如经善男子我实成佛以来无量无边百千万亿那由他劫（极大的时间单位）故。引经易知。三者法佛菩提。就文有三。一略释。二引经。三释经。 三者法