English
English version They do this. They can also obtain the ten directions' manifested bodies (分身, fēnshēn) observing each other, each becoming the other. All Buddhas in the ten directions desire to propagate the Dharma and benefit people. Therefore, it is said that the actions of all Buddhas in the ten directions are without difference. Moreover, the manifested Buddhas in the ten directions dwell in the same Pure Land, preach the same One Vehicle (一乘, yīchéng), and transform Bodhisattvas together. This reveals that the paths of all Buddhas are the same. Therefore, it is called 'actions without difference.' Since the paths of all Buddhas are the same, one should know that today's Shakyamuni (释迦, shìjiā) is also the same as all Buddhas. Below, 'Being far from filth and impurity' explains the sixth point. 'Being far from filth and impurity' refers to explaining the matter in the sutra of moving the gods, humans, mountains, and seas. 'Manifesting all Buddha lands as equal and pure' refers to Many Treasures Buddha (多宝, duōbǎo). Explaining the seventh point. Referring to Many Treasures Buddha, it explains the sutra's description of using lapis lazuli as the ground, and even spreading flowers on the ground, etc. 'Manifesting all Buddha lands as having the same treasure nature, sitting in the same stupa' explains the eighth point. 'Sitting in the same stupa manifests that the Transformation Buddha (化佛, huàfó), Reward Buddha (报佛, bàofó), and Dharma Buddha (法佛, fǎfó) are all for the sake of accomplishing a great matter.' The explanation says, 'Manifesting the Transformation Buddha, Reward Buddha, and Dharma Buddha are all for the sake of accomplishing a great matter,' clarifying that the three Buddhas together accomplish one great matter. One great matter, the *Mahaprajnaparamita Sutra* says, 'Saving all sentient beings is called a great matter.' Now it clarifies that Shakyamuni and Many Treasures Buddha sit together in the same stupa, together ordering the search for people who propagate the sutra, allowing them to travel back and forth in the ten directions, propagating the One Vehicle Dharma, and all attaining Buddhahood. This is called a great matter. Question: Only Many Treasures Buddha and Shakyamuni Buddha sit in the same stupa, the manifested bodies do not sit in the same stupa, how can it be said that the three Buddhas together accomplish a great matter? Answer: That is, Shakyamuni himself possesses the three Buddhas. Manifesting enlightenment in Gaya is the Transformation Body. Having long ago attained Buddhahood, the result obtained from practicing causes is the Reward Body Buddha. Because there is Suchness (真如, zhēnrú), there is the Dharma Body. Therefore, Shakyamuni possesses the three bodies, which means the three Buddhas sit together and jointly accomplish a great matter. Question: Now I know that Shakyamuni possesses the three bodies, but the text only says that Shakyamuni and Many Treasures Buddha sit together. This is two Buddhas, how can it be said that the three Buddhas jointly accomplish a great matter? Answer: Although the manifested bodies do not sit together, the intentions of the Buddhas are the same, all for the sake of accomplishing a great matter. Question: Many Treasures Buddha, Shakyamuni Buddha, and the manifested Buddhas, what Buddhas are these three? --------------------------------------------------------------------------------
Chinese
。答。依文判者论主云。多宝是法身。释迦为报身佛。分身为化身佛也。问。前明隐时为法身。多宝岂是隐时耶。答。论解二种法身。一者隐时名法身。此非多宝也。二者显时名法身。即多宝也。问。若尔与报佛何异。答。体一义殊。酬因义边目之为报。众法所依正法为身。故名法身也。有人言。分身佛是应身佛。何以知之。摄论及同性经并言应身。住净土中说法化菩萨。今分身并在净土中说法。当知即是应身应身即报身也。释迦在秽土故是化佛。今明作斯释者。亦得然也。各取一义 自此已下。示现法力持力修行力。此第三料简多宝塔。竟还复宗释前胜妙力无上。就文为二。一总标三力劝知。 自此已下示现法力持力修行力应知 从法力者已中。别释三力即成三别。一一中有二。一标章。二解释。法力者。标章也。 法力者 法即是法华之法有胜功用。故称法力 五门示现者。第二示解释处。开为二。一者总标列五门。二者别释。就初文三。第一总标五门。 五种门示现 一者证已下。第二列五门。 一者证门二者信门。三者供养门四者闻法门五者读诵持说门 四种门弥勒品中示现者。第三示门处。 四种法门弥勒品中示现一法门常精进菩萨品中示现 弥勒品即是分别功德品。常精 现代汉语译本：答：依据经文来判断，论主说，多宝是法身（Dharmakaya，佛的三身之一，代表真理之身），释迦（Sakyamuni，佛教的创始人）是报身佛（Sambhogakaya，佛的三身之一，代表受用之身），分身是化身佛（Nirmanakaya，佛的三身之一，代表变化之身）。 问：前面说明隐没时为法身，多宝难道是隐没时吗？ 答：论中解释了两种法身。一种是隐没时的法身，这不是多宝。另一种是显现时的法身，就是多宝。 问：如果这样，那和报身佛有什么区别？ 答：本体是一个，意义不同。从酬报因缘的意义上来说，称之为报身。众法所依的正法为身，所以名为法身。有人说，分身佛是应身佛（化身佛的另一种说法）。凭什么知道呢？《摄大乘论》和《同性经》都说应身住在净土中说法教化菩萨。现在分身都在净土中说法，应当知道这就是应身，应身就是报身。释迦在秽土，所以是化佛。现在说明作这种解释，也可以。各自取一种意义。 自此以下，展示法力、持力、修行力。这是第三次简要说明多宝塔。最终还是回归到释迦牟尼佛殊胜微妙的力量是无上的。从文章结构上分为两部分。第一部分总标三种力量，劝人知晓。 自此以下，展示法力、持力、修行力，应当知晓。从‘法力者’开始，分别解释三种力量，就形成了三个部分。每一部分中都有两个小部分。一是标明章节，二是解释。‘法力者’，是标明章节。 ‘法力者’，法就是《法华经》的法，有殊胜的功用，所以称为法力。‘五门示现者’，是第二部分解释的地方。分为两个小部分。一是总标列出五门，二是分别解释。在第一部分中，有三个小部分。第一部分总标五门。 ‘五种门示现’，‘一者证’以下，是第二部分列出五门。 ‘一者证门，二者信门，三者供养门，四者闻法门，五者读诵持说门’。‘四种门弥勒品中示现者’，是第三部分说明门所在的地方。 ‘四种法门在《弥勒菩萨品》中示现，一种法门在《常精进菩萨品》中示现’。《弥勒品》就是《分别功德品》。《常精进》
English
English version: Answer: According to the text, the commentator says that Prabhutaratna (多宝, Taho Nyorai in Japanese) is the Dharmakaya (法身, the body of truth, one of the three bodies of the Buddha), Sakyamuni (释迦, the founder of Buddhism) is the Sambhogakaya (报身, the body of enjoyment, one of the three bodies of the Buddha), and the manifested body is the Nirmanakaya (化身, the body of transformation, one of the three bodies of the Buddha). Question: Earlier it was stated that the hidden time is the Dharmakaya, is Prabhutaratna in a hidden time? Answer: The treatise explains two kinds of Dharmakaya. One is the Dharmakaya of the hidden time, which is not Prabhutaratna. The other is the Dharmakaya of the manifested time, which is Prabhutaratna. Question: If so, what is the difference between this and the Sambhogakaya Buddha? Answer: The essence is the same, but the meaning is different. From the perspective of repaying causes and conditions, it is called the Sambhogakaya. The Dharma on which all dharmas rely is the body, so it is called the Dharmakaya. Some say that the manifested body Buddha is the Nirmanakaya Buddha. How do we know this? The *Mahāyānasaṃgraha* (摄大乘论) and the *Sameness of Nature Sutra* (同性经) both say that the Nirmanakaya resides in the Pure Land, teaching and transforming bodhisattvas. Now the manifested bodies are all teaching in the Pure Land, so we should know that this is the Nirmanakaya, and the Nirmanakaya is the Sambhogakaya. Sakyamuni is in the impure land, so he is the transformation Buddha. Now, explaining it this way is also acceptable. Each takes one meaning. From here onwards, the power of Dharma, the power of upholding, and the power of practice are demonstrated. This is the third brief explanation of the Stupa of Prabhutaratna. Ultimately, it returns to the unsurpassed and wonderful power of Sakyamuni Buddha. Structurally, it is divided into two parts. The first part generally states the three powers and encourages people to understand them. From here onwards, the power of Dharma, the power of upholding, and the power of practice should be known. Starting from 'The power of Dharma,' the three powers are explained separately, forming three parts. Each part has two sub-parts. One is to mark the chapter, and the other is to explain. 'The power of Dharma' is to mark the chapter. 'The power of Dharma' means that the Dharma is the Dharma of the *Lotus Sutra* (法华经), which has excellent functions, so it is called the power of Dharma. 'The five gates of manifestation' is the place where the second part is explained. It is divided into two sub-parts. One is to generally list the five gates, and the other is to explain them separately. In the first part, there are three sub-parts. The first part generally lists the five gates. 'The manifestation of the five gates,' 'The first is the gate of proof' below, is the second part listing the five gates. 'The first is the gate of proof, the second is the gate of faith, the third is the gate of offering, the fourth is the gate of hearing the Dharma, and the fifth is the gate of reading, reciting, upholding, and speaking.' 'The four gates manifested in the *Maitreya* chapter' is the third part explaining where the gates are located. 'The four Dharma gates are manifested in the *Maitreya Bodhisattva* chapter (弥勒菩萨品), and one Dharma gate is manifested in the *Ever Progressive Bodhisattva* chapter (常精进菩萨品).' The *Maitreya* chapter is the *Discrimination of Merits* (分别功德). The *Ever Progressive* --------------------------------------------------------------------------------
Chinese
进品即法师功德品。此二从人以立名。罗什经从法以受称 弥勒品中四门者。第二别释。初牒四。一者证门已下。次释四门。 弥勒品中四种门者 释四门即四。初门为二。一标证门。 一是证门 如经已下。第二引经示处。就文为二。第一释初得无上忍。第二释八生乃至一生得三菩提。初又二。一牒经。 如经我说是如来寿命长远时六百八十万亿那由他恒河沙众生得无生法忍故 得无生法忍下。第二释经。 此言无生法忍者谓初地证智应知 如智度论 一初地无生七地无生。今此中明初地无生也。以初地初证得真如法身无生故云得无生忍也 八生乃至一生下。第二释最后经。就文亦二。一牒经。二释经。牒经中有二。一牒八生乃至一生。 八生乃至一生 二牒得阿耨三菩提。 得阿耨多罗三藐三菩提者 谓证初地菩提故下。第二释经。就文为三。一就位释。二解八生一生。三与异人诤经。 谓证初地菩提法故 谓初地菩提者。经有二句。一者八生乃至一生。二者得三菩提。今前遂近释得三菩提。谓初地菩提故也。 八生一生者谓诸凡夫决定能证初地随力随分乃八生乃至一生证初地故 八生一生者。牒初句经也。谓诸凡夫下。释经明地前菩萨是凡夫。闻法华经随力 现代汉语译本 《进品即法师功德品》。这两品经文都是根据人和法来命名的。鸠摩罗什（Kumārajīva）翻译的经文是根据法来命名的。《弥勒品》中的四种门，第二部分是分别解释。首先是总提四种门，即‘一者证门’以下。然后是解释这四种门。 《弥勒品》中提到的四种门，解释这四种门分为四个部分。第一个门分为两个部分。一是标明证门。 ‘一是证门’，如经文以下。第二是引用经文来指示出处。经文分为两个部分。第一是解释最初获得无上忍。第二是解释八生乃至一生证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。第一部分又分为两个部分。一是照录经文。 ‘如经我说是如来（tathāgata，如来）寿命长远时，六百八十万亿那由他（nayuta，数量单位）恒河沙众生得无生法忍故’。‘得无生法忍’以下。第二是解释经文。 这里所说的‘无生法忍’，指的是初地菩萨证得的智慧。如《智度论》（Mahāprajñāpāramitā-śāstra）所说，一者初地无生，七地无生。这里指的是初地无生。因为初地菩萨最初证得真如法身，是无生的，所以说得到无生忍。‘八生乃至一生’以下。第二是解释最后的经文。经文也分为两个部分。一是照录经文，二是解释经文。照录经文分为两个部分。一是照录‘八生乃至一生’。 ‘八生乃至一生’。二是照录‘得阿耨多罗三藐三菩提’。 ‘得阿耨多罗三藐三菩提者’，指的是证得初地菩提的缘故。以下是第二部分，解释经文。经文分为三个部分。一是就果位来解释，二是解释‘八生一生’，三是与其他人辩论经义。 ‘指的是证得初地菩提法的缘故’。所谓初地菩提，经文有两句话。一句是‘八生乃至一生’，一句是‘得三菩提’。现在先就近解释‘得三菩提’，指的是初地菩提的缘故。 ‘八生一生’指的是所有凡夫决定能够证得初地，随自己的能力和因缘，或者八生，或者一生，就能证得初地。‘八生一生’，是照录第一句经文。‘指的是所有凡夫’以下，解释经文，说明地前菩萨是凡夫，听闻《法华经》（Saddharma Puṇḍarīka Sūtra）随自己的能力。