---
title: "法華統略 · 釋見寶塔品第十一"
description: "法華統略是中國隋唐時期高僧吉藏撰寫的對《妙法蓮華經》的注疏。吉藏作為三論宗的集大成者，該書誕生於南北朝佛教義學興盛、諸師競相注釋《法華經》的背景下。其主要內容是運用中觀學派的般若思想和三論宗的二諦、八不中道等核心教義，系統闡釋《法華經》的深層義理，尤其著重於會通諸經、判釋教相，並開顯一乘真實的佛果境界。此注疏代表了三論宗對《法華經》的權威解讀，在佛教思想史上具有重要地位，是研究中國佛教宗派思想與法華學發展的關鍵文獻。"
url: "https://rushiwowen.co/en/r/cmcziejoj00anl104jjud8ld8"
---

### 見寶塔品

> Chapter on Seeing the Precious Stupa

此品來意，義非一途。若三分明者，初辨乘權乘實，次明身權身實。此經文雖七卷，宗歸一乘，但一乘有二，謂能乘人及所乘之法。具能乘、所乘，乘義乃備。乘權乘實，明所乘之法；身權身實，辨能乘之人。然正道未曾人法無名，於中為眾生故，假名相說，故作人法之名，欲令眾生因此名相悟無名。於前章已明所乘之法竟，令次辨能乘之人。問曰：何故先明所乘法，後辨能乘人？答曰：所乘之法即是教，能乘人謂化主。但教正被緣，緣稟三乘之教，遂生對執，故破於三病，明三是方便法，一乘是真實法。辨教既竟，次論教主，故明身權身實。又乘權實中，此是自病；身權實中，謂迷他病。自病者，自非究竟，謂是究竟；他病者，迷佛真應兩身。自病為切，故先破之；他病賖緩，故後破之。又說身權實者，為成乘權實也。若能乘之人，身者有生滅，壽有始終者，則一乘義不成。以一乘即是法身，法身既生滅始終，一乘亦生滅始終，則與二乘同，何名一極？又昔教明二乘人，今教又是二乘，即破十方三世佛一乘根本教。既無一乘，亦無二乘，則破權實、世出世一切法也。今明二乘自生滅始終，一乘則無生滅始終，故與二乘為異。又見塔品正破執法華經佛是無常者，以佛見未來有人謂此經明佛是生滅無常，故多寶涌現，明法身不生滅故常住也。下明開塔為破䨱相常者，開塔了了見多寶不滅，則悟法身亦然。問曰：若爾，則同半滿明佛是常？答曰：上來已設多寶，所以現者，為對無常病故說常耳。無常病消，常藥亦癈，故不同半滿也。又正道未曾常無常，亦非常無常，作無常方便，即釋迦是也。今非常無常作常方便，謂多寶是，欲令因此常無常悟法身非常無常，未曾釋迦亦非多寶。又約緣故來者，明乘權實正破二乘，令二乘迴小入大，故經云為聲聞說是法華經，三根聲聞並皆得記。今說身之權實為諸菩薩，令菩薩修因趣果。問曰：為何等菩薩？答曰：從此去竟經有二種菩薩：一、三根是迴小入大菩薩；二、直往菩薩。此之二人聞身權實並皆得悟，故分別功德品明十二種菩薩利益。問曰：前章亦為菩薩不？答曰：傍為也。故經云菩薩聞是法，疑網皆已除，菩薩無自保，究竟之病不生，為菩薩也。問曰：後段亦應有為聲聞？答曰：後文無復聲聞，故法師品云聞法華經一偈一句，一念隨喜皆與授記。

> The purpose of this chapter is manifold. If we divide it into three parts, the first discusses the provisional and true nature of the vehicle, and the second discusses the provisional and true nature of the body. Although this sutra consists of seven fascicles, its core teaching converges on the One Vehicle. However, the One Vehicle has two aspects: the person who rides it and the Dharma that is ridden. Only when both the rider and the ridden are present is the meaning of the vehicle complete. The provisional and true vehicle clarifies the Dharma that is ridden; the provisional and true body clarifies the person who rides it. Yet the true path itself is beyond distinctions of person or Dharma, having no names. For the sake of sentient beings, it is spoken of in provisional names and forms, thus creating the designations "person" and "Dharma" in order to lead beings through these names and forms to awaken to the nameless. The previous chapter already clarified the ridden Dharma, so now we examine the rider. \*\*Question:\*\* Why first clarify the ridden vehicle, then the rider? \*\*Answer:\*\* The ridden vehicle is the teaching; the rider is the teacher, the guide. Since the teaching is directed at conditions—and beings, receiving the teachings of the Three Vehicles, develop attachment to their own views—it is necessary to break these three attachments. The Three Vehicles are shown to be provisional means, while the One Vehicle is the true Dharma. Once the teaching is clarified, we then discuss the teacher, hence the provisional and true body. Furthermore, in discussing the provisional and true vehicle, this addresses the affliction of self-centered attachment: mistaking what is not ultimate for the ultimate. In discussing the provisional and true body, this addresses the affliction of confusion about the Buddha's true and response bodies. The first affliction—clinging to one's own limited attainment as final—is more immediate, so it is addressed first. The second—misunderstanding the Buddha's dual manifestations—is more remote, so it is addressed later. Additionally, explaining the provisional and true body supports the provisional and true vehicle. If the rider’s body undergoes birth and death, and the lifespan has a beginning and end, then the One Vehicle meaning would be incomplete. For the One Vehicle is the Dharma body. If the Dharma body were subject to birth, death, beginning, and end, then the One Vehicle would also be subject to them, placing it on the same level as the Two Vehicles—how could it be called the ultimate One? Moreover, if the former teachings pertained to practitioners of the Two Vehicles, and this teaching referred only to them again, then it would undercut the fundamental One Vehicle teachings of all Buddhas in the ten directions and three times. If there is no One Vehicle, then there is no Two Vehicles either—destroying all provisional and true, worldly and transcendent dharmas. Now, the Two Vehicles are inherently subject to birth, death, beginning, and end, whereas the One Vehicle is free of all these—thus differing from the Two Vehicles. Also, the "Vision of the Stupa" chapter specifically counters those who argue that the Lotus Sutra teaches the Buddha as impermanent. Knowing that future beings would claim this sutra presents the Buddha as subject to birth and death, the Buddha causes the stupa of Abundant Treasures to appear, demonstrating that the Dharma body neither arises nor ceases, and is therefore eternal. Later, opening the stupa counters those who cling to an inverted view of permanence. When the stupa is opened and Abundant Treasures is seen clearly never to have ceased, one awakens to the fact that the Dharma body is likewise. \*\*Question:\*\* If so, is this the same as the "Half and Full" teachings asserting the Buddha's permanence? \*\*Answer:\*\* The manifestation of Abundant Treasures was set up specifically as an antidote to the disease of impermanence—thus permanence was taught. Once the disease of impermanence is cured, the medicine of permanence is also discarded. Hence it differs from the "Half and Full" approach. Furthermore, the true path is neither permanent nor impermanent, nor is it both permanent and impermanent. Making the provisional designation of impermanence—that is Śākyamuni. Now, making an expedient of non-impermanence as permanence—that is Abundant Treasures. This is to lead beings through the notions of permanence and impermanence to awaken to a Dharma body that is beyond both—never exclusively Śākyamuni nor exclusively Abundant Treasures. Also, from the standpoint of beings' capacities: clarifying the provisional and true vehicle primarily breaks the attachments of the Two Vehicles, leading them from the small to the great. Thus the sutra says the Lotus Sutra is spoken for the voice-hearers, and all three types of voice-hearers receive predictions of Buddhahood. Now, speaking of the provisional and true body is directed at the bodhisattvas, encouraging them to cultivate the path and realize the fruit. \*\*Question:\*\* Which bodhisattvas are these? \*\*Answer:\*\* From this point to the end of the sutra, there are two types of bodhisattvas: one type—the three capacities—are those who have turned from the small to the great; the other are those who are directly headed toward Buddhahood. Both types, upon hearing the provisional and true body, attain awakening. Thus the "Chapter on Distinguishing Merits" describes twelve kinds of bodhisattva benefits. \*\*Question:\*\* Did the previous chapter also address bodhisattvas? \*\*Answer:\*\* It did, but secondarily. The sutra says: "Bodhisattvas who hear this Dharma remove all doubts; bodhisattvas no longer cling to self-preservation, and the disease of thinking their attainment final does not arise." Thus it did serve bodhisattvas. \*\*Question:\*\* Should the later section also address voice-hearers? \*\*Answer:\*\* There are no more voice-hearers in the later text. Hence the "Teacher" chapter states that those who hear even a single verse or phrase of the Lotus Sutra and feel even one moment of joyful assent receive prediction of Buddhahood.

問：云何是身權實耶？答曰：如三種法輪：一者雙說、二者雙䨱、三者雙開。發說者，十方三世佛為大事因緣故出現於世，謂說身無生滅、壽無始終，為令一切眾生捨生滅身始終之壽，即是逼引教門令起欣厭之觀。說法身無生滅、壽無始終，令物欣之；辨生滅身始終壽，便物厭之。此謂十方三世佛出世大意，但為眾生不堪聞無生滅身無始終壽故。䨱實身實壽說生滅之身始終之壽，所以雙䨱，明為欲同物故。所以須同者，佛身無生滅、壽無始終，眾生身有生滅、壽有始終，何由猶得與物同？今先與物同，然後令物同。聖身身亦有生滅始終，既脩道成聖，眾生亦然，喻如同前外道，然後方得返之。但執教之流更謂佛身實有生滅、壽有始終，不識如來真實身壽，於佛身起輕劣想、不求佛道，是故雙開。明生滅身是方便、無生滅身是真實，壽亦然也。始終是方便、無始終是真實，是雙開。又前用生滅身壽始終調柔其心，然後始得真實身壽也。此是十方三世根本身壽、支末身壽，攝末歸本身壽。十方既爾，釋迦亦然。但約一期凡有三種：一約時，初成道為大菩薩說根本身壽，次為凡夫二乘小行菩薩八相成道說支末身壽，至靈山還說根本身壽。二者其間不定，為二乘自說支末，為菩薩說根本。三言一時之中隨所聞見，如上祕密法輪，二乘自聞支末，菩薩自聞根本。釋迦既有此三，十方諸佛亦爾也。問曰：為菩薩說無生滅身，為二乘說生滅身，此事可明。昔亦得為二乘說無生滅身不？答曰：昔為二乘說大乘，令密捨小得大；為二乘說法身，亦令密捨求佛身也。問曰：昔既得說法身無生滅，亦得說壽無始終。答曰：若辨法身無生滅，即非三世故無始終，二乘亦得聞也。若如壽量品明久已成佛，則昔未說也。問曰：華嚴之會說無生滅始終，何佛說之，釋迦亦爾？答曰：若論教主則不定，且據華嚴分二佛二土二教二徒眾者，華嚴是盧舍那佛說法身無生滅始終，梵網經明華葉釋迦往舍那聽法，後還七處八會說之，則是釋迦說也。若為二乘人者，一化始終但是丈六釋迦說，一切教菩薩隨所見而說也。問曰：分二身二土，但初成道有，華嚴後去亦有耶？答曰：菩薩所見乃至未有釋迦，及釋迦已滅常有淨土舍那教門徒眾，故祇桓時有華嚴事。像法決疑經云：或見我今夜涅槃，或見我為報佛百千釋迦圍遶。乃至此經明淨土不毀，須總相知，不可具敘也。

> Question: What does it mean that the body is real and provisional? Answer: It is like the three kinds of Dharma wheels: First, speaking both together. Second, concealing both. Third, revealing both. Speaking both together: The Buddhas of the ten directions and three times appear in the world for the sake of a great cause—to teach that the body is without birth or death, and that lifespan has no beginning or end. This is to lead all sentient beings to abandon the body of birth and death and the lifespan that has a beginning and end. This is the skillful means of guiding beings, inspiring them to develop a mind of renunciation toward conditioned existence and aspiration toward the unconditioned. Teaching that the Dharma body is without birth or death and that lifespan has no beginning or end inspires beings to aspire toward it. Distinguishing the body of birth and death and the lifespan that has a beginning and end causes beings to turn away from it. This is the fundamental intention of the Buddhas of the ten directions and three times appearing in the world. However, because sentient beings cannot yet bear hearing about the birthless and deathless body and the beginningless and endless lifespan, the Buddhas— Conceal both the real body and real lifespan, and instead teach about the body of birth and death and the lifespan with a beginning and end. This is called concealing both. The purpose is to become like sentient beings. Why must they do so? The Buddha's body is without birth or death, and the Buddha's lifespan has no beginning or end, while sentient beings' bodies have birth and death, and their lifespans have beginnings and ends. How then can the Buddha align with beings? First, the Buddha becomes like them, and then leads them to become like the Buddha. The holy body also appears to have birth, death, beginning, and end. Once beings cultivate the path and attain sagehood, they too can achieve this—just as one first speaks like an ordinary person and then guides them beyond that state. But those who cling to the provisional teachings come to think that the Buddha's body truly has birth and death, and that the Buddha's lifespan truly has a beginning and end. They fail to recognize the Tathāgata's true body and true lifespan. They develop contemptuous thoughts toward the Buddha's body and do not seek the Buddha path. Therefore, the Buddha— Reveals both: He makes clear that the body of birth and death is skillful means, while the birthless and deathless body is the truth. The same applies to lifespan. A lifespan with a beginning and end is skillful means, while one without beginning or end is the truth. This is revealing both. Furthermore, first the provisional body and lifespan with beginning and end are used to soften and harmonize beings' minds; only then can they receive the true body and lifespan. This is the fundamental body and lifespan versus the derivative body and lifespan of the Buddhas of the ten directions and three times—gathering the derivative back into the fundamental. Since this is so for the ten directions, it is likewise for Śākyamuni. But within a single lifetime, there are generally three aspects: First, in terms of time—at the first enlightenment, the fundamental body and lifespan are taught to great bodhisattvas; next, the derivative body and lifespan are taught to ordinary beings, the two vehicles, and lesser bodhisattvas through the eight phases of manifestation; and finally, at Mount Gṛdhrakūṭa, the fundamental body and lifespan are taught once more. Second, the order is not fixed—for the two vehicles, the Buddha speaks of the derivative, and for bodhisattvas, the fundamental. Third, in any single moment, beings hear and see according to their capacity—as in the secret Dharma wheel, where the two vehicles hear the derivative and bodhisattvas hear the fundamental. Since Śākyamuni has these three aspects, so do the Buddhas of the ten directions. Question: That the Buddha teaches the birthless, deathless body to bodhisattvas and the body of birth and death to the two vehicles—this is clear. But in the past, did he also teach the birthless, deathless body to the two vehicles? Answer: In the past, when he taught the Great Vehicle to the two vehicles, it was to lead them, without their awareness, to set aside the small and attain the great. Likewise, when he taught the Dharma body to the two vehicles, it was to lead them, without their awareness, to seek the Buddha body. Question: Since he could teach the Dharma body as birthless and deathless in the past, could he also have taught that lifespan has no beginning or end? Answer: If he explained that the Dharma body has no birth or death, then it is beyond the three times and thus has no beginning or end—this the two vehicles could also hear. But if it is like the "Lifespan" chapter, which makes clear that the Buddha became enlightened long ago, this was not taught in the past. Question: At the assembly on Flower Ornament (Avataṃsaka), the birthless, deathless body and beginningless, endless lifespan were taught. Which Buddha spoke there? Was it also Śākyamuni? Answer: If we discuss the teaching host, it is not fixed. But according to the Flower Ornament division of two Buddhas, two lands, two teachings, and two assemblies, the Flower Ornament was spoken by Vairocana Buddha teaching the Dharma body as birthless and deathless with no beginning or end. The Brahmā Net Sutra states that Śākyamuni on the lotus petals went to hear Vairocana's teaching, then returned to the seven places and eight assemblies to teach it—so it was also spoken by Śākyamuni. For those of the two vehicles, throughout the entire teaching career it was only the six-foot Śākyamuni who spoke, while all those who taught bodhisattvas spoke according to what beings could perceive. Question: The division of two bodies and two lands—does it only occur at the first enlightenment, or does it continue after the Flower Ornament assembly? Answer: What bodhisattvas perceive—even before Śākyamuni appeared, and after his extinction—is that the pure land, Vairocana, the teachings, and the assemblies always exist. Thus, even during the time at Jetavana Monastery, Flower Ornament events occurred. The Sūtra of Doubts Resolved by the Image of the Dharma says: "Some see me enter nirvāṇa tonight; some see me as the reward Buddha surrounded by hundreds of thousands of Śākyamunis." Even this sūtra makes clear that the pure land is not destroyed. One should understand this in general terms; it cannot be fully described.

就此章大開為二：初明身權身實，次辨流通。前乘權實義亦如是，初明身權實即是智慧，次辨流通敘其功德。初是辨果，次明其因。二門各四。初門四者：一辨寶塔涌現，二明現塔之意，三者開塔，四兩佛竝坐。初章總有十句，大分二別：九句敘塔之形，一句明佛出聲。九句中復二：初八句正明塔現，次句敘天龍供養，八句即為八義。爾時者，明塔涌現時，乘權乘實中云所以未曾說，說時未至故，今正是其時，決定說大乘。身權身實義亦如是，自昔乃至經之初分並得說，今是說時故出現也。佛者，第二句多寶。所以現者，為開釋迦佛法身，佛不生滅方便生滅，故明佛也。前者，第三句敘出方，即是上於諸菩薩中正直捨方便但說無上道，今欲於佛前捨生滅方便說無生滅真實也。有七寶塔，第四句敘塔名。所以多寶塔現者，上乘權實以人開法，故以釋迦之人開二乘為方便、一乘為真實；今以人開人，故以多寶之人開釋迦之身。權實所以用人開人者，明古佛既其不滅，今佛豈是滅耶？又已謝之身既其不滅，當滅之佛豈是滅耶？又眼見已滅之佛既其不滅耳，開釋迦當滅寧是滅耶？是故舉塔。又上乘權實名為自開，以釋迦昔自於一說三，故還自開三顯一；今是他開，要須前敘他佛不滅為證，然後釋迦順同故明他。又上是說法輪，今是神通輪，開二章皆得互現也。

> This chapter opens with two major sections: first, clarifying the provisional and real aspects of the Buddha's body; second, discussing the dissemination of the teaching. The earlier section on the provisional and real meanings of the Vehicle follows the same pattern—its first part, clarifying the provisional and real nature of wisdom, and its second, discussing how the teaching spreads, recounting its merit. The first section deals with the result, and the second with the cause. Each of these two sections is divided into four parts. Within the first section, the four parts are: first, explaining the appearance of the jeweled stupa; second, clarifying the purpose behind the stupa's appearance; third, the opening of the stupa; and fourth, the two Buddhas seated together. The opening passage contains ten phrases in total, which can be broadly divided into two groups: nine phrases describe the form of the stupa, and one phrase indicates the Buddha's voice. Within those nine phrases, there are two further divisions: the first eight phrases directly describe the stupa's appearance, and the final phrase describes the offerings made by gods and dragons. Those eight phrases correspond to eight distinct meanings. "At that time" indicates when the stupa appeared. In the earlier discussion of the provisional and real Vehicles, it was said that this had never been spoken before because the time for speaking had not yet arrived. Now, however, is precisely the right time—the time for definitively proclaiming the Great Vehicle. The same applies to the provisional and real aspects of the Buddha's body. From the past up through the early portion of the sutra, it could have been spoken, but now is the time for speaking it, and so the stupa appears. "Buddha" is the second phrase, referring to Many Treasures Buddha. The reason he appears is to reveal the Dharma body of Shakyamuni Buddha—namely, that the Buddha is neither born nor dies, and that his birth and death are only skillful means. This is why the term "Buddha" is used. "Before" is the third phrase, describing where the stupa came from. It corresponds to the earlier passage where, among all the bodhisattvas, the Buddha set aside skillful means and spoke only the unsurpassed path. Now, in the presence of the Buddha, the teaching is to set aside the provisional teaching of birth and death and speak of the true reality of neither birth nor death. "There is a stupa of seven treasures" is the fourth phrase, naming the stupa. The reason the Many Treasures stupa appears is that, in the earlier discussion of the provisional and real Vehicles, a person was used to open up the teaching—that is, Shakyamuni opened up the Two Vehicles as provisional and the One Vehicle as real. Now, in the present case, a person is used to open up another person—that is, Many Treasures Buddha opens up Shakyamuni's body. Why does the teaching use one person to open up another? Because if the ancient Buddha has not perished, how could the present Buddha truly perish? Moreover, if a body that has already passed away has not actually perished, how could a body that is about to pass away truly perish? And further, since we see with our own eyes that a Buddha who has supposedly passed away has not perished, does this not open our eyes to the fact that Shakyamuni, who is about to pass away, will not truly perish either? For this reason, the stupa is raised as evidence. Furthermore, in the earlier discussion of the provisional and real Vehicles, it was a matter of self-opening: Shakyamuni, in the past, had taught the Three Vehicles as if they were one, and so he himself opened up the three to reveal the one. But now it is a matter of being opened by another. It is necessary first to present the other Buddha's non-perishing as evidence, and then Shakyamuni, in accord with that, confirms it. This is why the "other" Buddha is presented. Additionally, the earlier section involved the turning of the Dharma wheel, while this section involves the wheel of miraculous powers. Both opening sections are thus able to illuminate each other.

高五百由旬廣二百五十者，敘塔形量也。未深見旨聊擬儀之，大車之中有其高廣，大車即是寶塔，車為所乘、人為能乘，塔為所住、人為能住，故經云佛自住大乘，但隨義立名故有車有塔。車中之高對凡夫之下，辨廣形二乘之小，今亦然矣。高出凡夫四生之外，故云五百。是故不生橫超二死之表，稱二百五十名為不滅，即序中四趣無以攝其生、二死無以化其體，明法身不生滅也。又高出四句之表，故云五百。龍樹云如來在世時不言有與無、亦有及亦無、非有與非無，佛滅後亦有此四句，可例之。多寶之亡道超四句，釋迦之存義亦如是。廣二百五十者，前明超四句之外，今序出百非之表。初釋影經，後意依論從地涌出，疏中已辨。一示涅槃之體本自有之，故或裂而現。二昔生滅之教䨱無生之身，今癈生滅方便，無生之身便顯。三眾生心垢之地，鄣寶相之身故不得說，垢累將傾便得聞教也。住在空中明塔出處，寶塔所以昇空者，欲明法身栖實相土，即土照權實義。土權實者，此品明三身三土。三身者，多寶表法身分，身謂應身，釋迦為化身。三土者，法身住實相土，應身居寶玉之淨，化身處土沙之穢，實相土是實，餘二是方便。今欲令捨淨穢二悟、非淨穢不二，故多寶爾實於土也。種種寶物而莊挍之，此明塔莊嚴具，准大車高廣敘超凡超聖，明累無不盡，今謂德無不圓。五千欄楯者，例大車中即力、無畏，十力內照如欄，無畏外用為楯。龕室千萬者，例嘆長者德中多有田宅，即是慈悲蔭䨱於物，故稱龕室。遍遮眾苦普與物樂，故言千萬，即大車白牛義也。無數幢幡，即大車中張設幰蓋，謂智慧力，智慧高顯如幢。又摧邪顯正下利上弘，並是慧力，故如幢也。七辨巧說迴轉適悅如幡，八音美妙故稱瓔珞。寶鈴萬億而懸其上者，即大車中四面懸鈴，謂佛有大神力覺悟一切也。四面出香者，淨名中以戒品為塗香配，此文不便。依無量義，大莊嚴王菩薩嘆佛道風德香薰一切，此既結句，當知圓德內充外勳一切，使無德者同佛旃檀。其諸幡蓋者，上來別敘諸德，今歎一一德皆攝一切德也。高至四天王宮，明塔所至處唯是法身，乃窮常樂我淨四德之理，無常苦四事為生死之下，常樂我常四德是法身之高，故普賢觀云：毗盧遮那住常寂光土，常波羅蜜所攝成處，我波羅蜜所安立處，淨波羅蜜滅有相處，樂波羅蜜離身心相處。普賢觀還論法華及多寶事，故用彼釋此。三千三天下，自上八章稱嘆法身，此下明因崇於果，謂三十心人以十地諸菩薩等崇仰果德。

> Five hundred yojanas high and two hundred fifty wide—this describes the shape and size of the pagoda. Without plumbing its deeper meaning, we can still sketch its appearance as a guide. Within the great chariot there is height and breadth, and the great chariot is itself the jeweled pagoda. The chariot is what one rides, the person is the rider; the pagoda is where one dwells, the person is the dweller. Thus the sutra says the Buddha himself dwells in the Great Vehicle—names are established according to meaning, hence sometimes called "chariot," sometimes "pagoda." The chariot's height contrasts with ordinary beings' lowness, and its breadth distinguishes it from the smallness of the two vehicles. It is the same here. Rising above ordinary beings beyond the four modes of birth is called "five hundred." Therefore, not born, it transcends the two kinds of death, and is called "two hundred fifty"—this is "not ceasing." This is what the introductory section means by: the four realms of existence cannot contain its birth, the two deaths cannot transform its substance—clarifying that the Dharma-body is neither born nor ceases. Further, it rises above the four propositions, hence "five hundred." Nagarjuna said: When the Thus-Gone One was in the world, he did not speak of existence or non-existence, nor of both existence and non-existence, nor of neither existence nor non-existence. After the Buddha's nirvana, these four propositions also arose—this can serve as an analogy. Many Treasures' passing away—his path transcended the four propositions; Shakyamuni's remaining—his meaning is likewise. The breadth of two hundred fifty: the previous point showed transcendence beyond the four propositions; now this describes going beyond the hundred negations. The first explanation follows the text of the commentary; the latter meaning is based on the treatise. "Emerging from the ground" has already been explained in the commentary. Three points are made: First, it shows that the substance of nirvana is inherently present, hence it can be revealed by splitting open. Second, the former teachings of birth-and-death covered the unborn body; now the expedient means of birth-and-death are set aside, and the unborn body becomes manifest. Third, the defiled ground of sentient beings' minds obstructs the body of jeweled attributes, so it cannot be taught; when the burden of defilement is about to topple, they become able to hear the teaching. Dwelling in the sky clarifies where the pagoda emerges from. Why does the jeweled pagoda rise into the sky? It wishes to show that the Dharma-body abides in the land of ultimate reality—this land illuminates the meaning of the provisional and the real. What are the provisional and real lands? This chapter clarifies the three bodies and three lands. The three bodies: Many Treasures represents the Dharma-body, the emanated bodies represent the response-body, and Shakyamuni is the transformation-body. The three lands: the Dharma-body dwells in the land of ultimate reality, the response-body resides in the pure land of jewels and jade, and the transformation-body abides in the impure land of dust and sand. The land of ultimate reality is real; the other two are provisional. Now, wishing beings to abandon the two views of pure and impure and awaken to the non-duality beyond pure and impure, Many Treasures therefore ascends into the real land. Adorned with various treasures—this describes the pagoda's ornaments. Following the analogy of the great chariot's height and breadth, which described transcending the ordinary and the holy, indicating that defilements are entirely exhausted, here it means virtues are entirely complete. Five thousand railings parallel the powers and fearlessnesses within the great chariot: the ten powers shine inwardly like railings, the four fearlessnesses function outwardly as balustrades. A thousand myriad shrines and chambers parallel the praise of the elder's virtue in possessing many fields and houses—that is, compassion shading and covering all beings, hence called "shrines and chambers." Shielding all from suffering and granting all joy to beings, hence "a thousand myriad"—this is the meaning of the white ox in the great chariot. Countless banners and canopies parallel the canopies spread within the great chariot, representing the power of wisdom. Wisdom rises high and shines forth like a banner. It also destroys wrong and reveals right, benefits those below and exalts those above—all these are the power of wisdom, hence likened to banners. Skillful speech with the seven types of eloquence, turning and adapting to delight beings, is like a canopy. The eight types of sublime sound are exquisite, hence called "necklaces and garlands." Billion jeweled bells suspended upon it parallel the bells hung on all four sides of the great chariot—meaning the Buddha possesses great spiritual power that awakens all beings. Fragrance issuing from all four sides: in the Vimalakirti Sutra, precepts are matched with applied incense, which does not fit this passage. According to the Sutra of Immeasurable Meanings, the Bodhisattva Great Adornment King praises the Buddha's path-wind and virtue-fragrance perfuming all—since this is a concluding phrase, one should know that complete virtue, full within, perfumes all without, causing those without virtue to share the Buddha's sandalwood. As for the banners and canopies: above, the various virtues were individually described; now it is praised that each single virtue encompasses all virtues. Reaching to the palaces of the Four Heavenly Kings clarifies where the pagoda reaches—only the Dharma-body exhausts the principle of the four virtues of eternity, bliss, self, and purity. The four matters of impermanence, suffering, and so forth constitute the lowliness of birth-and-death; the four virtues of eternity, bliss, self, and purity are the loftiness of the Dharma-body. Hence the Contemplation of Samantabhadra says: Vairocana abides in the land of eternal tranquility and light—the place encompassed by the perfection of eternity, the place established by the perfection of self, the place where the perfection of purity extinguishes the characteristics of existence, and the place where the perfection of bliss separates the characteristics of body and mind. The Contemplation of Samantabhadra also discusses the Lotus Sutra and the affairs of Many Treasures, so it is used to explain this. Three thousand worlds with three thousand continents—from the eight chapters above, praise of the Dharma-body was given; from here down, it explains that causes revere the fruit: the beings of the thirty stages and the bodhisattvas of the ten grounds and so forth revere and aspire to the fruition of merit.

爾時寶塔中，第二、明塔出聲。敘出聲有二：初、嘆印於法，成乘權乘實，使未信者信，已信者逾明；二、顯法身不滅，開身權身實義也。

> At that time, from within the jeweled stupa, a voice was heard, which is the second point, explaining the stupa's proclamation. This proclamation has two aspects: first, it praises the seal of the Dharma, revealing that the Dharma is both provisional and ultimate, causing those who have not yet had faith to develop it, and those who already have faith to see more clearly; second, it reveals that the Dharma body is never extinguished, opening up the meaning of the body as both provisional and ultimate.

爾時四眾第二明塔現意。總現意略有三種：一寶塔昇空，謂明一實相土，歎印於法辨唯有一法，多寶發聲明唯有一人。所以顯此三者，欲合一切眾生同住一實相土，同乘一乘法，同成能乘人，無復九道處，無復九道法，亦無九道人，即是上文一相一味常寂滅相。就文為二：初段問，次佛答。問中先大眾疑，次興問。皆得法喜者，既是法身相出，𱷒資眾會令悟法身，故得法喜。大樂說者，眾生大樂機欲將發，菩薩知之仍為興問，名大樂說。佛答中亦二：初開兩章門，次發釋二門。兩章門者，一寶塔，二全身乃往過去。釋二章門為二：初正釋二章門，次明涌現意。意有二：初通明十方涌現，次別明釋迦佛所涌現。敘多寶於十方世界出現者，欲遍十方諸佛土權實、法權實、身權實也。以遍開十方佛三種權實，則正無不顯，遍彼十方諸佛稟三種權實之迷，謂邪無不摧。又遍開十方三種權實，即上無不弘，遍破十方三種之迷，下無不利，多寶為益不可勝言。普賢觀經禮十方佛□□□竟，別禮多寶重罪鄣，今塔涌出，以此推之知有重益。問：何故敘多寶十方涌現？答：既開三種權實，恐物驚憚，謂多寶化偏，故明十方道同，故此會生信也。次明今日涌現意，正破釋迦緣迷，開釋迦三權實也。問曰：具開十方及釋迦三權實，以何為正也？答：身權實為正也。

> At that time, the fourfold assembly—second section, revealing the meaning of the stupa’s appearance. The overall meaning of its appearance is roughly threefold: First, the jeweled stupa rises into the sky, signifying the revelation of the single reality-ground, praising and confirming that in the Dharma there is only one Dharma. Many Jewels proclaiming his voice reveals that there is only one person. The purpose of showing these three is to lead all beings to dwell together in the single reality-ground, to ride together in the single vehicle of Dharma, and to together become the ones who ride it. There will no longer be places of the nine paths, no longer dharmas of the nine paths, and no longer beings of the nine paths—this is precisely what was stated above: "one mark, one flavor, ever calm and extinct." In terms of the text, this is divided into two parts: first, the question; second, the Buddha’s answer. Within the question, first comes the assembly’s doubts, then the arising of the inquiry. "All obtain the joy of Dharma": since this is the manifestation of the Dharma-body, it nourishes the assembly and leads them to awaken to the Dharma-body, hence they gain the joy of Dharma. "Great Delight in Speaking" (Mahāpratibhāna): because beings’ great joyful potential is about to arise, the bodhisattva knows this and thus raises the question—hence the name "Great Delight in Speaking." Within the Buddha’s answer, there are also two parts: first, he opens two chapter headings; second, he explains and elaborates on the two headings. The two chapter headings are: first, the jeweled stupa; second, the complete body from the past. The explanation of the two chapter headings is divided into two: first, the direct explanation of the two headings; second, the clarification of the meaning of emerging. This meaning has two aspects: first, the general clarification of emergence throughout the ten directions; second, the specific clarification of emergence at the place of Śākyamuni Buddha. Describing Many Jewels appearing in the worlds of the ten directions is meant to universally reveal the provisional and real aspects of all Buddhas' lands, the provisional and real aspects of their Dharma, and the provisional and real aspects of their bodies throughout the ten directions. By universally opening up the three kinds of provisional and real aspects of all Buddhas in the ten directions, then what is correct is without exception revealed; and by universally opening up the delusions regarding these three kinds of provisional and real aspects that all Buddhas of the ten directions have inherited, then what is erroneous is without exception destroyed. Furthermore, by universally opening up the three kinds of provisional and real aspects in the ten directions, then above, nothing is not promoted; by universally destroying delusions regarding the three kinds in the ten directions, then below, nothing is not benefited. The benefits conferred by Many Jewels are beyond all description. In the \*Contemplation Sutra of Universal Sage (Samantabhadra)\*, after paying homage to the Buddhas of the ten directions, one then specifically pays homage to Many Jewels to eradicate heavy karmic obstructions. Now the stupa emerges—inferring from this, we know there is great benefit. Question: Why describe Many Jewels emerging across the ten directions? Answer: Since the three kinds of provisional and real have been opened, there is fear that beings might be startled or doubtful, thinking that Many Jewels’ manifestation is one-sided. Hence it is shown that the Path is the same throughout the ten directions—thus this assembly gives rise to faith. Next, the meaning of emergence here today is explained: it directly breaks the delusions of those attached to Śākyamuni’s circumstances, and reveals Śākyamuni’s three kinds of provisional and real. Question: When both the three kinds of provisional and real of the ten directions and of Śākyamuni are fully set forth, which is considered primary? Answer: The provisional and real of the body is primary.

釋普集分身，而所乘之法唯有於三，謂二乘及佛乘。能乘之人亦有三人，即是三佛。多寶是法身之相，為法身佛；分身在淨土中化諸菩薩，謂應身佛；釋迦居穢國，謂化身佛。所乘法中亦有三種：一者、用一破二，故經云：唯此一事實，餘二非真。二、借二破三，故經文：尚無緣覺之第二，寧有聲聞之第三？三者、用權破實，故經云：三是方便，非真實也。然所乘法中既具三義，能乘之人亦具三義：一、用一破二，唯法身是實，餘二身非真。金光明云：唯法身是實，餘二身是假名有，非真實也。二者、用二破三，明淨土、應身尚皆非實，穢土丈六寧是實也？故此經敘分身佛皆云是化，則知釋迦是化中之化，故非真也。三者、用權破實，唯有一乘，方便說三，故三非真。今亦爾，唯有法身是其真實，方便說三，故三非真實。次將身例土，亦有三義：一、用一斥二，唯一實相土是真，淨之與穢皆是方便。二、借二破二，十方淨土之佛既其是化，所栖淨土寧是真耶？十方淨土尚其非真，釋迦穢國寧是實耶？三者、用權破實，唯是一土，故方便說三，故三非真實。

問曰：三身三乘既有根本支末，攝末歸本土亦得然不？答：其義亦類根本土。尋十方諸佛為欲令眾生住法如中道第一義土故出現於世，但眾生未堪栖此土，為例情薄者示七寶之淨，煩惱重者現土？沙之穢。所以示淨穢者，欲令眾生悟非真淨穢住中道土也。問曰：何以知分身佛是三身中應耶？答：此經敘十方分身皆是淨土，純有菩薩無有二乘，而同性經、金光明、攝論等皆明應身化菩薩居淨土，化身化二乘住穢國也。問：此經乃明分身是化佛，云何是應身？答曰：斯有深旨，淨土妙身望於真佛猶尚是化，穢土丈六麤質豈是真耶？又應身從法身出，化身從應身出，應身尚是化而非真，化身是化中之化，豈是真實？問曰：攝論云：二乘及地前菩薩見化身佛，登地已上方見應身。今云何二乘普見應身？答曰：金光明云：有四句：一者、應身非化身，謂地前身。則知應身位通從地前，乃至登地皆有應身。今攝論云：初地見應身者，此明初地已上見真如故。應身與真如相應者，即是內應身，取本有義名法身，與如相應始有之義名應身，初地已上見此應身也。今言分身為應身者，此是外應身，位通上下。今約大小二人故開二身，化菩薩為應身，化二乘名化身。此義後廣論之。

問曰：何故前明多寶，後辨分身？答曰：有二次第：一、事次第；二、義次第。事次第者，前有多寶出次令集分身，後明釋迦開塔。一義次第者，多寶是法身相故，前明由法身有應身、由應有化。如金光明云：化身依應身，應身依法身，法身無所依。淨名亦云：依無住本，立一切法無所依也。三土亦次第，要由住非淨穢土故，能示應身淨土。由應身淨土故，乘化身故有穢土，故文中前明多寶土也。問曰：何故多寶唯一，分身則多？答曰：多寶示法身相故，多寶唯一應身迹用，故須多也。問曰：何故分身多，釋迦唯一？答曰：事中取釋迦，當今教主則一，有十方分身故多。據理之示，十方淨土皆是化，非真一穢。丈六身豈是十方淨土？唯明一乘，故一乘是實一。穢土明三，故三是方便。

問曰：亦得應身一、化身多以不？答曰：亦得。梵網經盧舍那一身示千百億釋迦，此明本一迹多也。問曰：亦得云分身釋迦是實佛，多寶為化不？答曰：亦得。分身實是應身，丈六實是化身，故名實佛。但是法身相，故非真佛。問曰：何故兩佛不明相，法身辨於相耶？答曰：法身絕四句不可示，故假相辨之；二身可示，故不假相辨也。土亦爾，法身土不可示，故寄虗空相辨之；二土相顯，不寄相辨也。

次普集分身稱多寶願者，多寶有行願二事，遍破二病、遍開二身。行門即是涌出及發聲，破無常病及顯法身，如上釋。願門普集十方分身佛遍破法界，謂迹身為實、開丈六為方便，有行門顯法身、願門開應化，故以行願二門顯三身壽也。問曰：何故開塔？答曰：欲使此土十方義皆分明。上雖云多寶開釋迦三權實及十方佛三種權實，猶未分明開塔，覩形聞聲前義方顯，是故開塔。問曰：何故十方佛及釋迦同開塔？答曰：欲明說應化兩身同開法身，如上說二乘為開一乘。問曰：何故令釋迦開而不共開？答曰：多寶分身並為開釋迦也。以釋迦之緣稟教，謂佛無常及丈六為實，故多寶顯釋迦常、分身明釋迦丈六非實，故令釋迦開即是開釋迦也。問曰：何故放白豪光召分身？答曰：前表說中道法，今表說中道人，並是開人法權實，義最顯明如白豪也。又前示無漏法，今表無漏人也。放一光者，上明雖有三乘，唯一佛乘是實，今辨三身，唯一法身是實，故放一光也。反淨者，身權既顯則化主淨，故教門淨及國土徒眾並淨，乘權實中未得四淨，故淨名云：梵王與身子見土，身子見土不淨，梵王見淨。此明二乘斷常生滅觀，不依佛慧不得正觀，故不見淨土。上來二乘執已破則心淨，故見淨土也。移天人者，今是應身淨土，唯菩薩見，人天二乘皆不見，故移耳。此欲分大小化意也。無地獄天人者，無凡夫愛見心，故見淨也。此等具愛見，故不見淨土，故云移之。無山海者，顯無高下，故見平坦土也。遣一侍者問訊者，正欲開一法身用，故將一人來使之也。問曰：大眾見多寶，佛何故嘆未曾有？答曰：昔聞多寶已謝，今見其不滅，既覩非常之事，故發未曾有嘆也。

釋二佛共坐，多寶開塔出聲，則閇塔明常；開塔出聲，故開塔明常，則多寶常義已顯。所以顯多寶常者，意在顯於釋迦，故要之就座。又多寶出聲，是多寶不滅，則成毗盧舍那。多寶昇空者，住常寂滅光土；釋迦不滅，亦成毗盧舍那昇空，亦住常寂光土。今古二佛既爾，一切諸佛類然。又法華論二佛竝坐，共成大事者，謂共開二種權實，共破三迷，則上弘大道，下利群生，名為大事。接眾生在空者，自上已來，二佛互相顯，並成毗盧舍那，同住寂光土，此明能化事竟。所以明能化者，意在為物。今日大眾亦成毗盧舍那，同住真如土，故接之昇空。若爾者，則一切佛及一切眾生同栖一土也。

以大音聲下，第二大段，次辨流通，亦是明因。就文有四：此品初、命覓持經人提婆一品；第二、歎於經力成命持經之義；第三、大眾自誓持經，即持品也；第四、出持經方法，即安樂行品。就初又二：前、長行略命；次、偈廣命。長行二意：一、命持經；二、發涌出緣由。所以命持經者，令眾起大願行即是行因，故得三權實果也。發涌出緣由者，前已開身權實，今欲開壽權實成上身權實，故大音普告令下方聞之。又因命持經故，他方大士請佛持經止其所請，開發涌出緣由故命弘經，而言大音普告八方大士及下方菩薩，故稱大也。又令諸菩薩護持大法得法身果，故名大音。又因此得開壽量大法，故名大音。又因此說於遠壽有十二種大益、八不思議瑞相，故名大音。欲以法華付囑有在者，寄八方大士護法為法身因，唯因果二事故云有在。又寄在涌出菩薩得開果壽成於法身，故言有在。

偈為二：初、頌二佛集意；次、命持經人。所以開此二者，凡有兩義：頌二佛集以明果，勸護法以脩因；二、以高勵下。古佛、今佛尚為護法故來，大眾是當來佛，寧不弘護？頌二佛集即兩意。多寶集中三義：初、意勸人；次、意嘆法；第三、意正為開法身，即是教門。分身亦三：初、意勸人；次、意開法身；後、意令。意令久住者，以開法身常名久住也。又十方佛集世界清淨，眾生見之起奇特想，因此持經故法得久住。

告諸大眾下命持經人，四命、四釋。命弘經者，令起大願行弘通利人，即是行因得法身果。初釋云三佛集當知此意者，有兩義：三佛即法應化，而同集者欲開身權實也。恐眾未知，云當知此意。二者三佛共集為欲弘經，須解佛集為弘經意。問曰：現見弘法華者布滿南北，云何難耶？答曰：略有三人，非究竟及䨱相常二人，如前所述。第三師謂經是常住亦非弘經，經是中道非常無常，而以常義弘經，乃弘於常非中道。又是中道家總，此總判別。三師別約文明者，眾人多謂前分明因、後章辨果，亦非弘經。前分實是辨果，而謂明因以果為因，乃弘因經非弘果也。又後果分實顯了明常謂是無常，及䨱相明常非弘果經。又度三百而立化城、度二百立真城，則化城居分段之外、真城出變易之表，不明斯意亦非弘經。又十方淨土三世佛集盛開身權實，而謂但是命覔弘經之人，故非弘法身之經。問曰：安樂行品不許論說他人好惡長短，亦不輕慢諸餘法師，今云何敘他過失？答曰：大品云：不說魔事魔罪示道邪正，則是眾生大惡知識。今欲申明正教破於邪說，是慈悲行故無過也。十方三世諸佛慇懃稱嘆、凡夫毀呰，豈不痛哉？又若聞究竟之經，即受持讀誦生難之想；若聞不了之義，即起輕劣之心。上非圓諸佛，下誤群生耶？