English
English version Because it is countable, it is possible to create so many faults exceeding the number, and the number is unknowable. It is to show that life is constant because the number is unknowable. In the past, Dharma Master Sengrui said to Kumārajīva (name of a famous translator) when translating the *Lotus Sutra*: 'Many Treasures Buddha (Prabhūtaratna) illuminates its non-extinction, and the measure of life determines that it is not a number.' At that time, the *Tattvasiddhi Śāstra* had not yet been transmitted, but the words spoken and the meaning were in accordance with the *Tattvasiddhi Śāstra*. Kumārajīva's tongue did not rot, it can be said that the translation and explanation both obtained the essence of the sutra. Question: Why is the Tathāgata's (如来) life constant and inexhaustible? Answer: There are five reasons in total. First, it is for the sake of fulfilling the fundamental vow. If the Buddha's life were impermanent, he would not be able to constantly liberate beings, then the fundamental vow would not be fulfilled. Because the Buddha constantly dwells in the world, he constantly liberates beings, and thus can fulfill the fundamental vow. Second, it is to break the attachment of the *Śrāvakayāna* (小乘) practitioners. The *Śrāvakayāna* practitioners believe that the Buddha is impermanent, with his body turned to ashes and his wisdom extinguished, no longer liberating beings, which would make him a Buddha who has broken his vows. Third, it is to show the principle of cause and effect. At the initial aspiration, one vows to achieve Buddhahood and universally liberate all beings. The vow at the initial aspiration is the cause, and now obtaining the Buddha's constant dwelling in the world and universally liberating all beings is called the effect. Therefore, the principle of cause and effect is established. If it were like the *Śrāvakayāna* Buddha, it would be a case of cause without effect. The initial vow to liberate beings is the cause, but obtaining the Buddha who wants people to enter *Nirvana* (涅槃) is the effect. Since there is no effect, the cause is also not established. Fourth, if the Buddha were impermanent, he would be extinguished along with the *Nirvana* of the two vehicles (*Śrāvakayāna* and *Pratyekabuddhayāna*). The followers of the two vehicles would not abandon the small vehicle and seek the great vehicle, admiring the Buddha fruit and practicing the Buddha cause. Now, wanting to make all beings admire the Buddha fruit and practice the Buddha cause, abandoning the small vehicle and seeking the great vehicle, therefore, it is clarified that the Buddha's life is constant. In the past, the five schools and four seasons in the north and south, were precisely using repeated and doubled numbers to prove that the *Lotus Sutra* speaks of an impermanent Buddha. Now, the *Tattvasiddhi Śāstra* is precisely using this sentence to show that the Buddha is constant. Therefore, it is known that many of the ordinary people who lecture on the sutras have the sins of ignorance and slander, and the meaning of the sutras and treatises is difficult to explain clearly. 'My pure land is not destroyed, but beings see it burned,' explaining the third sentence of the sutra. From above, the explanation is of the true fruit, and now this sentence continues to explain the dependent fruit, first quoting the sutra. 'My pure land is not destroyed, but beings see it burned,' the *Reward Body Buddha* (报佛) Tathāgata (如来) below, explains the sutra, which is to explain the land by referring to the person. 'The *Reward Body Buddha* Tathāgata is contained within the true pure land of the first principle,' since the *Reward Body Buddha* is constant, as explained earlier, it should be known that the *Reward Body Buddha* --------------------------------------------------------------------------------
Chinese
之土亦常以常故不可烧也。问。既是常土云何得有诸天击鼓及散华等耶。答。于常土无障碍用故得有斯事也 九者示现涅槃无上。前牒章。故说医师譬喻下。第二示经处。 九者示现涅槃无上 小乘灰身灭智实入无余。此是有上涅槃。今为狂子方便言灭三德涅槃。实非永灭故是无上。上释菩提无上谓果义。今释涅槃无上谓果果义。并与涅槃经意同。而昔作无常及覆相常以释法华者一何谬哉。 故说医师譬喻 问。医师之譬是长行其文在前。我净土不毁是偈其文在后。论主何故回文释耶。答。论主取前三菩提为正果。净土为依果。此二并明常义故总属菩提无上。故一处释之。涅槃无上明果果义。故在后释也 十者示现力无上。释第十无上。就文为三。一标总示经处。二重论多宝塔土无上义。三者复宗还释力无上。初文又二。前标名。 十者示现胜妙力无上故。言胜妙力无上者。共叹法华有胜妙巧用。故名之力也 自余残修多罗者。第二示经处。 自余残修多罗说示现应知 即是从分别功德品去竟一经也 多宝如来塔下。第二重论前十无上中第五示现清净国土无上。仍释见宝塔一品。问。何故不即就前第五无上中释。至此方解耶。答。上来数解此门。今欲示有疑者不了前意。故重论之。就文有二 现代汉语译本 此佛土也常住不变，因此不会被焚毁。问：既然是常住的佛土，为何会有诸天击鼓和散花等景象？答：因为常住的佛土没有障碍，所以能够显现这些事相。 九、示现涅槃无上。前面已经解释过。所以下面会用医师的比喻。第二部分是解释经文之处。 九、示现涅槃无上。小乘佛教徒认为通过灰身灭智可以进入无余涅槃，但这只是有上的涅槃。现在为了引导那些迷惑的人，方便地说灭三德（法身德、般若德、解脱德）而入涅槃，但实际上并非永远断灭，所以才是无上的涅槃。前面解释菩提无上，说的是果的意义。现在解释涅槃无上，说的是果之果的意义。这与《涅槃经》的含义相同。而过去那些用无常和覆相常来解释《法华经》的人，是多么的荒谬啊！ 所以说医师的比喻。问：医师的比喻是长行文，其文在前；‘我的净土不会被毁’是偈文，其文在后。论主为什么颠倒顺序来解释呢？答：论主认为前面的三菩提是正果，净土是依果。这两者都说明了常义，所以总归属于菩提无上，因此放在一处解释。涅槃无上说明的是果之果的意义，所以放在后面解释。十、示现力无上。解释第十个无上。从文义上分为三部分：一、标明总纲，指示经文之处；二、重新论述多宝塔土的无上之义；三、再次归宗，解释力无上。首先是第一部分，又分为两部分：前面是标明名称。 十、示现胜妙力无上，所以说胜妙力无上，是共同赞叹《法华经》具有殊胜巧妙的作用，所以称之为力。 其余残余的修多罗。第二部分是解释经文之处。 其余残余的修多罗，说明示现应知，就是从《分别功德品》开始，到整部经结束。多宝如来塔下。第二部分是重新论述前面十个无上中的第五个——示现清净国土无上，仍然是解释见宝塔这一品。问：为什么不直接在前面的第五个无上中解释，而要到这里才解释呢？答：上面已经多次解释这个方面，现在是为了显示有些疑惑的人不了解前面的意思，所以重新论述。从文义上分为两部分。
English
English version This Buddha land is also permanent and unchanging, therefore it cannot be burned. Question: Since it is a permanent Buddha land, why are there phenomena such as devas (gods) beating drums and scattering flowers? Answer: Because the permanent Buddha land has no obstacles, it can manifest these phenomena. Ninth, showing the unsurpassedness of Nirvana (state of enlightenment). It has been explained before. Therefore, the analogy of the physician will be used below. The second part is explaining the sutra passage. Ninth, showing the unsurpassedness of Nirvana. Hinayana Buddhists believe that entering Nirvana without remainder can be achieved through extinguishing the body and mind, but this is only a Nirvana with something remaining. Now, in order to guide those who are confused, it is expedient to say that one enters Nirvana by extinguishing the three virtues (Dharmakaya virtue, Prajna virtue, and Liberation virtue), but in reality, it is not eternal extinction, so it is unsurpassed Nirvana. The previous explanation of Bodhi (enlightenment) being unsurpassed refers to the meaning of the fruit. The current explanation of Nirvana being unsurpassed refers to the meaning of the fruit of the fruit. This is the same as the meaning of the Nirvana Sutra. How absurd are those who used impermanence and concealed permanence to explain the Lotus Sutra in the past! Therefore, the analogy of the physician is used. Question: The analogy of the physician is in prose, and its text is in the front; 'My pure land will not be destroyed' is in verse, and its text is in the back. Why does the commentator explain it in reverse order? Answer: The commentator believes that the previous three Bodhis (enlightenment) are the direct fruit, and the pure land is the dependent fruit. Both of these explain the meaning of permanence, so they are generally attributed to the unsurpassedness of Bodhi, and therefore explained in one place. The unsurpassedness of Nirvana explains the meaning of the fruit of the fruit, so it is explained later. Tenth, showing the unsurpassedness of power. Explaining the tenth unsurpassedness. From the meaning of the text, it is divided into three parts: First, stating the general outline and indicating the sutra passage; Second, re-discussing the unsurpassedness of the land of the stupa of Many Treasures Buddha (Prabhutaratna); Third, returning to the original purpose and explaining the unsurpassedness of power. First is the first part, which is further divided into two parts: The front is stating the name. Tenth, showing the unsurpassedness of excellent power, so it is said that the unsurpassedness of excellent power is a common praise for the Lotus Sutra having excellent and skillful functions, so it is called power. The remaining sutras. The second part is explaining the sutra passage. The remaining sutras explain that manifestation should be known, that is, from the 'Chapter on Distinguishing Merits' to the end of the entire sutra. Under the stupa of Many Treasures Thus Come One (Tathagata). The second part is re-discussing the fifth of the previous ten unsurpassednesses—showing the unsurpassedness of the pure Buddha land, and still explaining the chapter on seeing the treasure stupa. Question: Why not explain it directly in the previous fifth unsurpassedness, but explain it here? Answer: This aspect has been explained many times above. Now, it is to show that some doubtful people do not understand the previous meaning, so it is re-discussed. From the meaning of the text, it is divided into two parts. --------------------------------------------------------------------------------
Chinese
。初总明八种。次别释。总明又二。初总明是净土。第二别明八种。 多宝如来塔显示一切佛土清净者示现诸佛实相境界中种种众宝间错庄严故 多宝如来塔者。此句牒多宝佛塔也。显示一切佛土清净者。明欲开宝塔现一切净土意也。此非独释迦佛土。故言显示一切佛土也。示现诸佛实相境界中者。出净土事也 示现有八种者下。净土是总总摄八事。于净土中别明八种事。 示现有八种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 如文 塔者已下。第二别释八事成八别。一一中初标章。次解释。 塔者示现如来舍利住持故 示现如来舍利住持者。所以立塔者。为欲住持舍利利益物故也 量者。释第二。初牒章。 量者 量有二义。一者土果形量。谓一一方四百万亿那由他土果形量。二者因量。谓无漏善根生非有漏善根起也 方便示现下。还释上二量。初释果量。 方便示现一切佛国土清净庄严 是出世间下。释因量。 是出世间清净无漏善根所生非是世间有漏善根之所生故 略者。释第三。初牒。 略者 次释。 多宝如来身一体示现摄取一切诸佛真法身故 多宝身一体摄一切佛法身故者。此以多宝之一对分身之多故也。以法身不 现代汉语译本： 首先总括地说明八种（示现）。其次分别解释。总括地说明又分为两部分。首先总括地说明是净土。第二部分分别说明八种（示现）。 ‘多宝如来塔显示一切佛土清净’，是指示现诸佛实相境界中种种众宝交错装饰的缘故。‘多宝如来塔’，这句是重复多宝佛塔。‘显示一切佛土清净’，说明想要开启宝塔，显现一切净土的用意。这并非仅仅是释迦佛土，所以说‘显示一切佛土’。‘示现诸佛实相境界中’，是指出净土之事。‘示现有八种’以下，净土是总括，总摄八事。在净土中分别说明八种事。 ‘示现有八种：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。’如经文所说。‘塔者’以下，第二部分分别解释八事，成为八种区别。每一个区别中，首先标明纲要，其次进行解释。 ‘塔者，示现如来舍利住持的缘故。’‘示现如来舍利住持’，设立塔的原因，是为了住持舍利，利益众生的缘故。‘量者’，解释第二种（示现）。首先重复纲要。 ‘量者’，量有两种含义。一是土果形量，指一方四百万亿那由他的土果形量。二是因量，指无漏善根生起，而非有漏善根生起。‘方便示现’以下，返回来解释上面的两种量。首先解释果量。 ‘方便示现一切佛国土清净庄严。’‘是出世间’以下，解释因量。 ‘是出世间清净无漏善根所生，不是世间有漏善根所生。’‘略者’，解释第三种（示现）。首先重复。 ‘略者’，其次解释。 ‘多宝如来身一体示现，摄取一切诸佛真法身故。’‘多宝身一体摄一切佛法身故’，这是用多宝的一个（身体）来对应分身的众多。因为法身不（可分）。