English
English version Being in the foremost place of fearlessness (referring to the state attained by an Arhat, free from all fear). An observer with unobstructed wisdom (referring to the Buddha). Because the Dharma spoken belongs to the Tathagata, it is called the Lion's Roar (a metaphor for the Buddha's fearless proclamation of the Dharma). 'From World Honored One, Arhat onwards,' the second section explains the four wisdoms of the Sravakas. 'Those who have crossed the fear of birth and death,' because the Three Realms may perish, it is said 'crossed the fear of birth and death.' This explains the Exhaustion of Knowledge (wisdom knowing that all afflictions are exhausted). 'Those who gradually attain the bliss of liberation,' understanding pure conduct and establishing this thought: 'I have escaped the terror of birth and death.' This explains the Knowledge of What Has Been Done (wisdom knowing that what needs to be done has been done). 'Because in the future they will no longer receive bodies in the Three Realms, it is said they will no longer suffer the pain of birth and death,' in the future, they will no longer receive bodies in the Three Realms, so it is said they will no longer suffer the pain of birth and death. This explains the Knowledge of Non-Arising (wisdom knowing that there will be no more rebirth). 'From When the Arhat observes onwards,' the conclusion belongs to the Sravakas. It can also be said that the two wisdoms (Exhaustion of Knowledge and Non-Arising Knowledge) each have their attainments. 'Those who contemplate Nirvana, the foremost place of rest,' in the past, they were submerged in birth and death, now they have attained Nirvana, and birth and death are forever severed, so it is said 'the foremost place of rest.' 'That which was first attained,' the four wisdoms (wisdom of suffering, wisdom of accumulation, wisdom of cessation, wisdom of the path) attain it. It is first said 'that which was first attained' because it can generate later understanding, so it is called 'ground' (foundation). 'Those who are not ignorant of the Dharma,' are not confused about the Buddha-fruit. This explains understanding the Buddha. 'Because it is said below that 'self-knowing is not ultimate,' it is said that 'self-knowing has remaining ground,' because after 'no remainder' (referring to Nirvana) it is said that one knows oneself is not at the ultimate, so it is said that one knows oneself still has remaining ground. 'Why? Because it is said below that 'self-knowing is not ultimate,' the Sravaka Vehicle and Pratyekabuddha Vehicle all enter the Buddha Vehicle, so self-knowing is not ultimate,' why? Because after 'self-knowing is not ultimate' it is said that the Sravaka Vehicle and Pratyekabuddha Vehicle will eventually enter the Buddha Vehicle, so self-knowing is not ultimate. The Great Vehicle is the Buddha Vehicle, the Three Vehicles are actually the One Vehicle, wanting to explain that goodness is the Great Vehicle, the Sravaka is also a Bodhisattva. 'Here, 'knowing' means investigating and understanding, in the Lotus Sutra, it only refutes their teachings,' here, 'knowing' means investigating and understanding, in the Lotus Sutra, it only refutes their teachings. 'From below, saying the One Vehicle is Anuttara-samyak-sambodhi, explaining Prajna,' below, saying the One Vehicle is Anuttara-samyak-sambodhi (Unsurpassed Right and Perfect Enlightenment), explaining Prajna (wisdom). 'That is, the realm of Nirvana, liberation is no different, liberation is the Dharmakaya,' that is, the realm of Nirvana, 'liberation is no different' below, explaining that liberation is the Dharmakaya. Therefore, the ultimate Dharmakaya is the ultimate One Vehicle. 'From below, explaining no difference, saying the Tathagata is the Dharmakaya,' below, explaining no difference, so it is said that the Tathagata is the Dharmakaya. The Buddha-fruit's good deeds are complete and fully equipped, so it is called ultimate. The essence is extremely permanent, called boundless. It is not arising and ceasing moment by moment, called unceasing. 'From World Honored One onwards, the second large section explains the One Fruit as constant,' from World Honored One onwards, the second large section explains the One Fruit as constant. There are two sections explaining the meaning. The first section, from the beginning to 'limited reliance onwards,' explains distinguishing the Three Jewels. 'The Tathagata dwells infinitely at the same time, explaining constant fulfillment, coming to achieve Right Enlightenment, so it is called Tathagata,' the Tathagata dwells infinitely at the same time, explaining constant fulfillment, because coming to achieve Right Enlightenment, it is called Tathagata. 'Passing through without changing, so it is called infinitely dwelling at the same time,' passing through without changing, so it is called infinitely dwelling at the same time. This explains... --------------------------------------------------------------------------------
Chinese
真身。下解应佛。如来应等正觉者。汝三世诸佛应化而来故言如来。殊方并现应迹化物。至于金刚善满。然后息化故言等住也。此解真应体根以为章门。自下复明真应功能佛用并说。复以此二为章门也。真身常住无相拔苦故。言无限大悲。应佛随感赴救故。言无限安慰世间也 自下功能并章体根双释。无限大悲者。真身无相拔苦理极故。言无限大悲。应佛赴救断惑斯尽故。言无限安慰世间。此人知真如真而解。论应如应而说。是故说者是名善说如来。此释第二功能也。若复说言以下。释真应体根两门无尽法者应身也。常住法者真身也。能与一切世间作归依者。亦名善说如来也。是故者以是能生物善义故。于三界中未度世间无明住地名无依世间。与此两处应佛作无尽归依。与三界外作常住归依者。谓如来应正觉结属真本也。自下料简法僧。法者即一乘道。僧者是三乘众。此之二文互举一边。亦得言法者是三乘。昔日众者是一乘人也。此开双自下并非故。言此二归依非究竟依名闻也。何以故下以别释。何以故。昔曰别相法宝非究竟也。下言因中一乘道究竟方得如来法身。故知非究竟也。法身在一乘之上故。一乘非极法身之上。更无说一乘之事。是以法身究竟也。自下释僧不满足故。言三乘众者。有恐怖求向佛果菩提也。亦 现代汉语译本： 真身（Dharmakaya）。下文解释应化之佛（Nirmanakaya）。如来（Tathagata）是应供、等正觉者（Sammasambuddha）。您是三世诸佛应化而来，所以称为如来。在不同的地方同时显现，应迹化物。直到金刚善满，然后停止应化，所以说‘等住’。这里解释真身和应身的本体和根本，作为一章的门径。下面进一步阐明真身和应身的功能和佛的作用，并以此二者作为一章的门径。真身常住，无相，拔除痛苦，所以说‘无限大悲’。应身佛随着众生的感应而前往救助，所以说‘无限安慰世间’。 下面将功能和章的本体根本一起解释。‘无限大悲’，是因为真身无相，拔除痛苦的道理到了极点，所以说‘无限大悲’。应身佛前往救助，断除迷惑到了尽头，所以说‘无限安慰世间’。这个人知道真如（Tathata）的真实而理解，论述应身如其应化而说。因此，说法者被称为善说如来。这是解释第二个功能。 如果进一步说，以下解释真身和应身的本体根本两门无尽法的是应身。常住法的是真身。能与一切世间作为归依的是善说如来。‘是故’，是因为它能产生美好事物和善的意义。在三界（Trailokya）中，未度脱世间的无明住地（Avidya-bhumi）称为无依世间。与这两个地方的众生，应身佛作为无尽的归依。与三界之外的众生，作为常住的归依，指的是如来应正觉与真身根本相连。 下面简要辨析法（Dharma）和僧（Sangha）。法指的是一乘道（Ekayana）。僧指的是三乘众（Triyana）。这两段文字互相举例说明。也可以说，法指的是三乘，过去的大众是一乘之人。这是开启双重含义，下面并非如此。所以说，这两种归依不是究竟的归依，只是名闻。为什么呢？下面分别解释。为什么呢？过去所说的别相法宝（Visesa-dharma-ratna）不是究竟的。下面说，在因地（Hetu）中，一乘道究竟才能得到如来法身（Dharmakaya of Tathagata）。所以知道不是究竟的。法身在一乘之上，一乘不是极，法身之上，没有再说一乘的事情。因此法身是究竟的。 下面解释僧不满足的原因。所以说，三乘众，有恐怖，求向佛果菩提（Bodhi）的。
English
English version: The True Body (Dharmakaya). The following explains the manifested Buddha (Nirmanakaya). The Tathagata (Tathagata) is worthy of offerings, the perfectly enlightened one (Sammasambuddha). You are the transformation of the Buddhas of the three worlds, hence called Tathagata. Appearing simultaneously in different places, responding to beings and transforming them. Until the Vajra goodness is complete, and then ceasing the transformation, hence it is said 'equally abiding'. This explains the essence and root of the True Body and the Manifested Body, as the gateway to a chapter. Below, it further clarifies the functions and actions of the True Body and the Manifested Body, and uses these two as the gateway to a chapter. The True Body is permanent, without form, and removes suffering, hence it is said 'limitless great compassion'. The Manifested Buddha goes to rescue according to the sentient beings' feelings, hence it is said 'limitless comforting the world'. Below, the functions and the essence and root of the chapter are explained together. 'Limitless great compassion' is because the True Body is without form, and the principle of removing suffering has reached its extreme, hence it is said 'limitless great compassion'. The Manifested Buddha goes to rescue, and the cutting off of delusions is complete, hence it is said 'limitless comforting the world'. This person knows the truth of Suchness (Tathata) and understands it, and speaks of the Manifested Body as it manifests. Therefore, the speaker is called the Well-Spoken Tathagata. This is the explanation of the second function. If it is further said, the following explains that the endless Dharma of the essence and root of the True Body and the Manifested Body is the Manifested Body. The permanent Dharma is the True Body. The one who can be a refuge for all the world is the Well-Spoken Tathagata. 'Therefore' is because it can produce beautiful things and the meaning of goodness. In the Three Realms (Trailokya), the place of ignorance (Avidya-bhumi) where the world has not been delivered is called the unreliant world. To the sentient beings in these two places, the Manifested Buddha is an endless refuge. To the sentient beings outside the Three Realms, as a permanent refuge, it refers to the Tathagata's perfect enlightenment being connected to the root of the True Body. Below is a brief analysis of the Dharma (Dharma) and the Sangha (Sangha). The Dharma refers to the One Vehicle Path (Ekayana). The Sangha refers to the Three Vehicle Assembly (Triyana). These two passages illustrate each other. It can also be said that the Dharma refers to the Three Vehicles, and the masses of the past were people of the One Vehicle. This is opening up a dual meaning, and it is not so below. Therefore, it is said that these two refuges are not ultimate refuges, but only fame. Why? The following explains separately. Why? The specifically characterized Dharma Jewel (Visesa-dharma-ratna) spoken of in the past is not ultimate. The following says that in the causal ground (Hetu), the One Vehicle Path must be ultimate in order to obtain the Dharmakaya of the Tathagata (Dharmakaya of Tathagata). Therefore, it is known that it is not ultimate. The Dharmakaya is above the One Vehicle, and the One Vehicle is not the ultimate. Above the Dharmakaya, there is no further talk of the One Vehicle. Therefore, the Dharmakaya is ultimate. Below explains why the Sangha is not complete. Therefore, it is said that the Three Vehicle Assembly has fear and seeks the Bodhi (Bodhi) of the Buddha fruit. --------------------------------------------------------------------------------