English
'No birth, no death, no regression, no progression' - This means that the Tathagatagarbha (如来藏 - the womb of the Buddha, Buddha-nature) is constant, eternal, cool, and unchanging. Explanation of the sutra. 'Because it is constant, eternal, cool, and unchanging' - Because the Tathagatagarbha is constant, eternal, cool, and unchanging, there is no birth, no death, no regression, no progression, nor is there existence in the world or extinction. Explanation of the third sentence. First, quoting the sutra, referring to the essence of the Tathagatagarbha, which is Suchness (真如 - true thusness, ultimate reality). Second, explaining the sutra. 'Nor is there existence in the world or extinction' - Explanation of the sutra in two parts. First, quoting the essence of the Tathagatagarbha. 'Referring to the essence of the Tathagatagarbha, which is Suchness' - It is neither identical to the realm of sentient beings nor separate from the realm of sentient beings. Explanation of the above sutra text. 'Because it is neither identical to the realm of sentient beings nor separate from the realm of sentient beings' - It is not identical to the realm of sentient beings, explaining 'no existence in the world' above. It is not separate from the realm of sentient beings, explaining 'no extinction' above. It can also be said that the Tathagatagarbha is not in the world, therefore it is not identical to the realm of sentient beings. The Tathagatagarbha has no extinction, therefore it is not separate from the realm of sentient beings. Thus, sutras and treatises can explain each other reciprocally. Moreover, because in principle they have never been separate, it is not separate from the realm of sentient beings. Because in conditioned arising they have never been one, it is not identical to the realm of sentient beings. It is also the eternal Dharmakaya (法身 - Dharma Body, the body of ultimate reality) of the six realms, therefore it is not separate from the Dharmakaya. Because conditioned arising accomplishes the six realms, it is not identical to. 'Neither real nor unreal, neither like nor unlike' - Explanation of the fourth sentence. First, quoting. 'Neither real nor unreal, neither like nor unlike' - This means being apart from the four characteristics. Second, explaining the sutra. 'Referring to being apart from the four characteristics, having the four characteristics is impermanent' - The so-called four characteristics, according to this text, refer to real, unreal, like, and unlike. Question: Why are these four impermanent? Answer: These four are all within the scope of names and words, therefore they are impermanent. The Dharmakaya transcends names and words, therefore it is permanent. If according to the 'Treatise on Buddha-Nature' (佛性论), the four characteristics are: first, the characteristic of conditions (缘相); second, the characteristic of causes (因相); third, the characteristic of arising (生相); and fourth, the characteristic of decay (坏相). The characteristic of conditions is ignorance and afflictions, referring to expedient birth and death. The characteristic of causes is non-leaking karma, referring to causal birth and death. The characteristic of arising is having birth and death. The characteristic of decay is having no birth and death. Being apart from these four characteristics means there are no four kinds of birth and death, therefore the Dharmakaya is permanent. 'Not like the Three Realms seeing the Three Realms' -------------------------------------------------------------------------------- 者。释五句。初牒经。
Chinese
不如三界见于三界者 如来能见下。第二释经。 如来能见能证真如法身凡夫不见故 是故经言如来明见。此第三句。长取一经证第五句也。 是故经言如来明见无有错谬故 我本行菩萨道今犹未满者。自上已来解三佛菩提竟。此下第二更释三句经即成三别。第一前释行菩萨道满本愿经。以得三佛菩提竟须满本愿故。次释满本愿经。初牒经。 我本行菩萨道今犹未满者 以本愿未满者。此释经也。 以本愿故众生界未尽愿非究竟故言未满者非谓菩提不满足故 为菩萨时愿度法界众生令尽。今虽得佛众生未尽。故愿未满。非谓菩提不满足故者。论主恐寻经人闻行菩萨道本愿未满。言是菩提未满足。故简之云是愿未满。非是菩提未满 所成寿命复倍上数者。释第二句经文。前牒经。 所成寿命复倍上数者 此文示现如来常命者。第二释经。就文为二。初标常命以释经。巧方便显多数故者。释上常命也。 此文示现如来常命 上明四种数。一世界不可知。二末世界为尘不可知。三约尘数劫。劫不可知。四明佛寿。复过上三数不可知。今是第五数。复过前四。以寿数不可知。所以为常 言巧方便者。叹如来有善巧方便。 善巧方便显多数过上数量不 者。解释五句经文。首先是依照经文。 ‘不如三界见于三界者’——如来能见下。第二是解释经文。 ‘如来能见能证真如法身，凡夫不见故’——所以经文说如来明见。这是第三句。长篇引用一部经来证明第五句。 ‘是故经言如来明见，无有错谬故’——‘我本行菩萨道，今犹未满者’。从上面开始已经解释了三佛（Trikāya）菩提（Bodhi）的含义。下面第二部分再次解释三句经文，形成三个部分。第一部分是解释行菩萨道（Bodhisattva Path）圆满本愿的经文，因为得到三佛菩提后必须圆满本愿。接下来解释圆满本愿的经文。首先是依照经文。 ‘我本行菩萨道，今犹未满者’——因为本愿未满。 ‘以本愿故，众生界未尽，愿非究竟，故言未满者，非谓菩提不满足故’——作为菩萨时，发愿要度尽法界（Dharmadhatu）众生。如今虽然成佛，但众生尚未度尽，所以愿未满。‘非谓菩提不满足故者’——论主恐怕研读经文的人听到‘行菩萨道本愿未满’，就说是菩提未满足，所以特意解释说是愿未满，不是菩提未满。‘所成寿命复倍上数者’。解释第二句经文。首先是依照经文。 ‘所成寿命复倍上数者’——这段经文显示如来（Tathagata）的常命。 这段经文显示如来常命——上面阐明四种数量。一是世界不可知。二是末世界为尘不可知。三是约尘数劫（Kalpa），劫不可知。四是阐明佛寿，超过上面三种数量不可知。现在是第五种数量，超过前面四种。因为寿命数量不可知，所以是常命。‘言巧方便者’。赞叹如来有善巧方便。 善巧方便显示多数超过上面数量不可知。
English
Here are explanations of five sentences. First, quoting the sutra. 'Not like the Three Realms seeing the Three Realms' - 'Tathagata can see' below. Second, explaining the sutra. 'Tathagata can see and realize the Dharmakaya (Dharmakāya) of True Suchness (Tathatā), but ordinary people cannot see it' - Therefore, the sutra says Tathagata clearly sees. This is the third sentence. A long quote from a sutra proves the fifth sentence. 'Therefore, the sutra says Tathagata clearly sees, without any error' - 'I originally practiced the Bodhisattva Path (Bodhisattva Path), but now it is still not fulfilled'. From above, the meaning of the Trikaya (Trikāya) Bodhi (Bodhi) has been explained. Below, the second part explains the three sentences of the sutra again, forming three parts. The first part is to explain the sutra of fulfilling the original vow of practicing the Bodhisattva Path, because after attaining the Trikaya Bodhi, one must fulfill the original vow. Next, explain the sutra of fulfilling the original vow. First, quoting the sutra. 'I originally practiced the Bodhisattva Path, but now it is still not fulfilled' - Because the original vow is not fulfilled. 'Because of the original vow, the realm of sentient beings is not exhausted, and the vow is not ultimately fulfilled, so it is said to be unfulfilled, not because Bodhi is not fulfilled' - When being a Bodhisattva, one vowed to liberate all sentient beings in the Dharmadhatu (Dharmadhātu). Now, although one has become a Buddha, sentient beings have not yet been liberated, so the vow is not fulfilled. 'Not because Bodhi is not fulfilled' - The commentator is afraid that those who study the sutra will hear 'practicing the Bodhisattva Path and the original vow is not fulfilled', and say that Bodhi is not fulfilled, so he specifically explains that it is the vow that is not fulfilled, not Bodhi. 'The lifespan achieved is many times greater than the previous number'. Explaining the second sentence of the sutra. First, quoting the sutra. 'The lifespan achieved is many times greater than the previous number' - This passage shows the eternal life of the Tathagata (Tathāgata). This passage shows the eternal life of the Tathagata - The above clarifies four kinds of numbers. First, the world is unknowable. Second, the end world as dust is unknowable. Third, about the number of dust kalpas (Kalpa), the kalpa is unknowable. Fourth, it clarifies the Buddha's life, which exceeds the above three numbers and is unknowable. Now it is the fifth number, exceeding the previous four. Because the number of lifespan is unknowable, it is eternal life. 'The skillful means' - Praising the Tathagata for having skillful means. Skillful means show that many numbers exceed the above numbers and are unknowable. --------------------------------------------------------------------------------
Chinese
可数知故 能作如此多数过上数量不可得知。以显寿以数不可知故。所以为常。昔僧睿法师对罗什翻法华云。多宝照其不灭寿量定其非数。尔时论犹未来。而言之与意俱与论合。什公[火*毛]舌不烂。可谓翻之与释得经旨也。问。何故如来常命不可尽。答。凡有五义。一为满本愿故。佛命若无常不得常度于物。即本愿不满。以佛常住故常度众生得满本愿也。二者破小乘人执。佛无常灰身灭智不复度物。即成负誓之佛。三者示有因果义。初发心时愿成佛道普度一切。初发心愿此即是因今得佛常住普度一切。名之为果。故因果义成。若如小乘佛者即是有因无果。初心愿度为因。得佛欲人涅槃便是无果。然既无果因亦不成。四者佛若无常即与二乘涅槃俱尽。二乘之流便不舍小求大。欣果行因。今欲令一切众生欣果行因舍小求大。故辨佛常命也。又昔北土江南五宗四时。正用复倍上数之言。证法华犹是无常之佛。今论正用此句。显佛是常。故知凡夫讲人多有愚痴谤罪。经无论者难可释成 我净土不毁而众见烧尽者。释经第三句。自上已来释正果。今此一句次释依果。初牒经也。 我净土不毁而众见烧尽者 报佛如来下。释经。即是举人释土。 报佛如来真实净土第一义谛之所摄故 报佛既常如前所释。当知报佛 现代汉语译本 因为可以计数，所以能够造作出如此众多的超过数量的过失，数量是不可得知的。用以显示寿命因为数量不可知，所以是常。过去僧睿法师对鸠摩罗什翻译《法华经》时说：‘多宝佛照见其不灭，寿命的量决定其不是数字。’当时《成实论》还没有传来，但所说的话与意思都与《成实论》相合。鸠摩罗什的舌头没有腐烂，可以说是翻译和解释都得到了经的要旨。问：为什么如来的寿命是常，不可穷尽？答：总共有五个原因。一是为满足根本誓愿的缘故。佛的寿命如果无常，就不能够常常度化众生，那么根本誓愿就不能满足。因为佛常住世间，所以常常度化众生，才能够满足根本誓愿。二是破除小乘人的执着。小乘人认为佛是无常的，灰身灭智，不再度化众生，这就成了违背誓言的佛。三是显示有因果的道理。最初发心时，发愿成就佛道，普遍度化一切众生。最初发心时的愿，这就是因，现在得到佛常住世间，普遍度化一切众生，这称之为果。所以因果的道理成立。如果像小乘佛那样，就是有因无果。最初发愿度化众生是因，得到佛却要人涅槃，便是无果。既然没有果，因也就不成立。四是佛如果无常，就与二乘的涅槃一同灭尽。二乘之流便不会舍弃小乘而追求大乘，欣慕佛果而修行佛因。现在想要令一切众生欣慕佛果而修行佛因，舍弃小乘而追求大乘，所以辨明佛的寿命是常。过去北方和江南的五宗四时，正是用重复加倍的数字来证明《法华经》所说是无常的佛。现在《成实论》正是用这句话来显示佛是常。所以知道凡夫讲经的人多有愚痴和诽谤的罪过，经和论的意义难以解释清楚。‘我的净土没有毁坏，而众生却看见被烧尽’，解释经文的第三句。从上面以来解释正果，现在这一句接着解释依果，首先是引用经文。 ‘我的净土没有毁坏，而众生却看见被烧尽’，报佛如来下，解释经文，就是举人来解释土。 ‘报佛如来真实净土第一义谛之所摄故’，报佛既然是常，如前面所解释的，应当知道报佛