English
English version: First, generally explain the eight kinds (of manifestations). Second, explain them separately. The general explanation is further divided into two parts. First, the general explanation is about the Pure Land. The second part separately explains the eight kinds (of manifestations). 'The Many Treasures Tathagata Stupa shows the purity of all Buddha lands,' which means it manifests the various treasures intertwined and adorned in the realm of the true aspect of all Buddhas. 'The Many Treasures Tathagata Stupa,' this sentence repeats the Many Treasures Buddha Stupa. 'Shows the purity of all Buddha lands,' explains the intention to open the treasure stupa and reveal all Pure Lands. This is not just the Shakyamuni Buddha's land, so it says 'shows all Buddha lands.' 'Manifests in the realm of the true aspect of all Buddhas,' points out the matter of the Pure Land. 'There are eight kinds of manifestations' below, the Pure Land is the general, encompassing all eight matters. Within the Pure Land, separately explain the eight kinds of matters. 'There are eight kinds of manifestations: first, the stupa; second, the measure; third, the abbreviation; fourth, the upholding; fifth, the manifestation of immeasurable Buddhas; sixth, the separation from defilement; seventh, Many Treasures; eighth, sitting in the same stupa.' As the sutra says. 'The stupa' below, the second part separately explains the eight matters, becoming eight distinctions. In each distinction, first state the outline, then explain it. 'The stupa manifests the upholding of the Tathagata's relics.' 'Manifests the upholding of the Tathagata's relics,' the reason for establishing the stupa is to uphold the relics and benefit sentient beings. 'The measure,' explains the second (manifestation). First repeat the outline. 'The measure,' the measure has two meanings. First, the measure of the form and quantity of the land-result, referring to the form and quantity of the land-result of one direction, four million billion nayutas. Second, the measure of the cause, referring to the arising of un-leaked good roots, not the arising of leaked good roots. 'Conveniently manifests' below, returns to explain the above two measures. First explain the measure of the result. 'Conveniently manifests the pure and adorned state of all Buddha lands.' 'It is transcendent' below, explains the measure of the cause. 'It is born from transcendent, pure, un-leaked good roots, not born from worldly, leaked good roots.' 'The abbreviation,' explains the third (manifestation). First repeat. 'The abbreviation,' next explain. 'The one body of the Many Treasures Tathagata manifests, encompassing all Buddhas' true Dharma body.' 'The one body of Many Treasures encompasses all Buddhas' Dharma body,' this uses the one (body) of Many Treasures to correspond to the multitude of divided bodies. Because the Dharma body is not (divisible). --------------------------------------------------------------------------------
Chinese
二故多宝唯一。以化用不一故分身即多。亦是释疑。故来疑者云。何故唯一多宝塔无有多塔涌现。是故释云。多宝是法身。十方诸佛同一真如法身。故多宝法身摄一切佛法身。所以唯一也。问。多宝为是法身。为表法身。答。依光宅等师乃言。多宝是化身家舍利非三身所摄。亦得属佛宝所摄。今明四种意。一者据迹而言是佛舍利故。八义中。初义云塔者示现如来舍利住持故。二者以多宝表法身。如睿云。多宝明其不灭。寄多宝之身显法身不灭也。三者天亲前释三平等中。明多宝身即是法身。以多宝此身即是入涅槃。此是入三德涅槃。三德涅槃即是法身。又八义中第三义。多宝如来身一体摄一切诸佛法身。故知即是法身。四者多宝虽入涅槃常在世间。故世间涅槃不二。即非世间非涅槃。言亡虑绝也。故中论云。生死之实际及以涅槃际。如是二际者无豪厘差别 住持者释第四。 住持者示现诸佛如来法身自在身力故 释中。诸佛法身自在身力者。此释多宝于十方世界涌现及发声叹佛之事。以法身遍一切处故。能于一切处有此功德。住持佛法故为住持也 示现无量佛者。释第五。 示现无量佛者示现彼此所作诸业无差别故 释中。云示现彼此所作诸业无差别故。释意明示现十方分身佛。故目之为彼。释迦之身称 现代汉语译本 其次，关于多宝佛（Prabhutaratna Buddha）唯一性的问题。因为教化众生的方式不尽相同，所以佛的分身才会显现为众多。这也是为了消除疑惑。因此，有人会问：‘为什么只有一座多宝塔涌现，而没有更多的塔出现呢？’所以解释说：多宝佛是法身（Dharmakaya），十方诸佛共享同一真如法身。因此，多宝佛的法身包含了所有佛的法身，所以才是唯一的。问：多宝佛是法身本身，还是代表法身？答：根据光宅寺等法师的说法，多宝佛是化身佛（Nirmanakaya Buddha），其舍利不属于三身（Trikaya）所摄，也可以归属于佛宝所摄。现在说明四种含义：第一，从示现的迹象来说，多宝佛是佛的舍利，所以在八义中，第一义说‘塔是为了示现如来的舍利住持于世’。第二，以多宝佛代表法身，如僧睿所说：‘多宝佛表明其不灭，借由多宝佛之身来彰显法身的不灭。’第三，天亲菩萨在解释三平等时，说明多宝佛的身就是法身，因为多宝佛的身就是进入涅槃（Nirvana）。这里所说的涅槃是进入三德涅槃，三德涅槃就是法身。又在八义中，第三义说多宝如来的身一体摄一切诸佛法身，所以可知多宝佛就是法身。第四，多宝佛虽然进入涅槃，却常在世间，所以世间与涅槃不是二元对立的，即非世间也非涅槃，言语思虑都无法触及。所以《中论》（Mulamadhyamakakarika）说：‘生死之实际及以涅槃际，如是二际者无豪厘差别。’ ‘住持’是解释第四点。 ‘住持者，示现诸佛如来法身自在身力故。’解释中，‘诸佛法身自在身力者’，这是解释多宝佛在十方世界涌现以及发出赞叹佛的声音的事情。因为法身遍一切处，所以能在一切处有此功德，住持佛法，所以称为住持。‘示现无量佛者’，解释第五点。 ‘示现无量佛者，示现彼此所作诸业无差别故。’解释中，说‘示现彼此所作诸业无差别故’，解释的意思是说明示现十方分身佛，所以称之为‘彼’，释迦牟尼佛（Sakyamuni Buddha）的身称为‘此’。
English
English version Next, regarding the uniqueness of Prabhutaratna Buddha (多宝佛). Because the methods of teaching sentient beings are not exactly the same, the Buddha's manifestations appear as numerous. This is also to dispel doubts. Therefore, someone might ask: 'Why is there only one Prabhutaratna Stupa emerging, and not more stupas appearing?' So it is explained: Prabhutaratna Buddha is the Dharmakaya (法身), the Dharma Body, and all Buddhas in the ten directions share the same True Thusness Dharma Body. Therefore, Prabhutaratna Buddha's Dharmakaya encompasses all Buddhas' Dharmakayas, so it is unique. Question: Is Prabhutaratna Buddha the Dharmakaya itself, or does it represent the Dharmakaya? Answer: According to masters such as those from the Guangzhai Temple, Prabhutaratna Buddha is a Nirmanakaya Buddha (化身佛), an emanation body, and his relics are not included within the Trikaya (三身), the three bodies, but can also be attributed to the Buddha Jewel. Now, let me explain four meanings: First, from the perspective of manifested traces, Prabhutaratna Buddha is the Buddha's relics, so in the eight meanings, the first meaning says 'The stupa is to show that the Tathagata's relics abide in the world.' Second, Prabhutaratna Buddha represents the Dharmakaya, as Sengrui said: 'Prabhutaratna Buddha shows its imperishability, using Prabhutaratna Buddha's body to manifest the imperishability of the Dharmakaya.' Third, Vasubandhu (天亲菩萨) in explaining the three equalities, clarifies that Prabhutaratna Buddha's body is the Dharmakaya, because Prabhutaratna Buddha's body is the entry into Nirvana (涅槃). The Nirvana mentioned here is the entry into the Nirvana of the three virtues, and the Nirvana of the three virtues is the Dharmakaya. Also, in the eight meanings, the third meaning says that Prabhutaratna Tathagata's body integrally encompasses all Buddhas' Dharmakayas, so it is known that Prabhutaratna Buddha is the Dharmakaya. Fourth, although Prabhutaratna Buddha enters Nirvana, it is always in the world, so the world and Nirvana are not dualistic, that is, neither the world nor Nirvana, beyond the reach of words and thoughts. Therefore, the Mulamadhyamakakarika (中论) says: 'The limit of Samsara and the limit of Nirvana, these two limits have no difference of a hair's breadth.' 'Abiding' explains the fourth point. 'Abiding means showing the Dharma Body and the power of the self-mastery of all Buddhas and Tathagatas.' In the explanation, 'The Dharma Body and the power of the self-mastery of all Buddhas,' this explains the matter of Prabhutaratna Buddha emerging in the ten directions and emitting sounds praising the Buddha. Because the Dharma Body pervades all places, it can have this merit in all places, upholding the Buddha Dharma, so it is called abiding. 'Showing countless Buddhas' explains the fifth point. 'Showing countless Buddhas means showing that there is no difference in the karmas performed by both.' In the explanation, it says 'Showing that there is no difference in the karmas performed by both,' the meaning of the explanation is to explain the manifestation of the Buddhas who are emanations in the ten directions, so they are called 'those,' and Sakyamuni Buddha's (释迦牟尼佛) body is called 'this.' --------------------------------------------------------------------------------
Chinese
之为此。亦得十方分身相望自为彼此。十方诸佛同欲弘道利人。故云十方诸佛所作诸业无有差别也。又十方分身佛同住净土同说一乘同化菩萨。即是显诸佛道同。故名所作业无差别。诸佛道既同故。当知今日释迦亦同诸佛 远离秽不净下。释第六。 远离秽不净者 即是释经中移诸天人及山海事也。 示现一切诸佛国土平等清净故 言多宝者。释第七。 言多宝者 即释经中以琉璃为地。乃至以华布地等也。 示现一切诸佛国土同宝性故 同一塔坐者。释第八。 同一塔坐者示现化佛法佛报佛等皆为成大事故 释中。云示现化佛报佛法佛等皆为成大事故者。明三佛同为一大事。一大事者大品云。救一切众生名为大事。今明。释迦共多宝同一塔座。同命觅弘经人之。令周旋往返十方世界弘一乘道。并皆成佛。谓之为大事也。问。唯多宝与释迦同一塔坐。分身不同塔坐。云何言三佛同一大事。答。即释迦自具三佛。示现伽耶成佛谓化身也。久已成佛行因所得谓报身佛也。有真故即有法身。故释迦具三身。即是三佛同坐共成一大事也。问。乃知释迦具三身。文中但云释迦与多宝同坐。此是二佛。云何言三佛共作大事。答。分身乃不同坐。而诸佛意同成大事。问。多宝释迦分身佛此三是何佛耶 现代汉语译本 这样做。也能得到十方分身佛互相观望，各自成为彼此。十方诸佛都想弘扬佛法，利益世人。所以说十方诸佛所做的事业没有差别。而且十方分身佛一同住在净土，一同宣说一乘佛法，一同教化菩萨。这就是显示诸佛的道路相同。所以叫做所作业没有差别。诸佛的道路既然相同，就应当知道今天的释迦牟尼佛也和诸佛一样。下面，‘远离秽不净者’，解释第六点。 ‘远离秽不净者’，就是解释经文中移动诸天人和山海的事情。 ‘示现一切诸佛国土平等清净故’，说到多宝佛，解释第七点。 说到多宝佛，就是解释经文中用琉璃作为地面，乃至用花铺地等等。 ‘示现一切诸佛国土同宝性故，同一塔坐者’，解释第八点。 ‘同一塔坐者，示现化佛、法佛、报佛等都是为了成就大事’。解释中说，‘示现化佛、报佛、法佛等都是为了成就大事’，说明三佛共同成就一件大事。一件大事，《大品般若经》中说，救度一切众生叫做大事。现在说明，释迦牟尼佛和多宝佛同坐一座宝塔，一同命令寻找弘扬佛经的人，让他们周旋往返于十方世界，弘扬一乘佛法，并且都成就佛果，这就叫做大事。问：只有多宝佛和释迦牟尼佛同坐一座宝塔，分身佛没有同坐一座宝塔，怎么说三佛共同成就一件大事？答：就是释迦牟尼佛自身具足三佛。示现在伽耶成佛，是化身佛。久远以来已经成佛，修行因地所得的果报是报身佛。有真如的缘故，就有法身佛。所以释迦牟尼佛具足三身，就是三佛同坐，共同成就一件大事。问：已经知道释迦牟尼佛具足三身，文中只说释迦牟尼佛和多宝佛同坐，这是二佛，怎么说三佛共同成就大事？答：分身佛虽然没有同坐，但是诸佛的心意相同，都是为了成就大事。问：多宝佛、释迦牟尼佛、分身佛，这三者是什么佛呢？