T34n1720_法華玄論
大正藏第 34 冊 No. 1720 法華玄論
No. 1720 [cf. No. 262]
法華玄論卷第一
胡吉藏撰
玄義有六重。一弘經方法二大意三釋名四立宗五決疑六隨文釋義。
第一明弘經方法有七意。初釋法師義。
論曰。法師品云於我滅后欲說此經當安住三事。所謂入如來室著如來衣坐如來座。如來室者慈悲心是。如來衣者柔和忍辱心是。如來座者諸法空是。慈悲有蔭覆之功喻之如來室。和忍有障𦿔之用譬之如來衣。空理可以安心目之為座。然此三門則為次第。大悲拔苦大慈與樂。蓋是種覺之洪基弘道之本意。欲說妙法宜先建此心。是故第一明入如來室。既于惡世欲弘善道要多留難宜應忍之。是故第二明著如來衣。雖慈悲外覆和忍內安。若無空觀虛明二行不成何由悟物。是故第三明坐如來座。內具斯行外勤說法則道無不隆人無不利。故令住三事弘法華經。次束此三門以為二義。慈忍為福德空觀為智慧。福慧兼習大道可弘。謂福慧法師。是以經云具二莊嚴能問能答。所言法師具問答者弘道之人必敷經說論。經論之中有問答。巧申菩薩之難為能問。妙顯如來之通為能答。巧申外人之難為能問。妙顯論主之通為能答。摧破九十六種外道為能問。妙顯
【現代漢語翻譯】 現代漢語譯本 大正藏第 34 冊 No. 1720 法華玄論 No. 1720 [cf. No. 262] 法華玄論卷第一 胡吉藏 撰 玄義有六重：一、弘經方法，二、大意，三、釋名，四、立宗，五、決疑，六、隨文釋義。 第一，闡明弘經方法，有七層含義。首先解釋『法師』的含義。 論中說：『法師品』中說，『在我滅度之後，想要宣說此經，應當安住於三件事。』 也就是所謂的『入如來室』、『著如來衣』、『坐如來座』。『如來室』指的是慈悲心。『如來衣』指的是柔和忍辱心。『如來座』指的是諸法空性。慈悲有廕庇覆蓋的功用，所以比喻為『如來室』。柔和忍辱有遮擋侵害的作用，所以比喻為『如來衣』。空性的道理可以使內心安定，所以稱之為『座』。然而這三者是有次第的：大悲拔除眾生的痛苦，大慈給予眾生快樂。這正是成就覺悟的宏偉根基，弘揚佛法的根本要義。想要宣說微妙之法，應該首先建立這樣的心。所以首先闡明『入如來室』。既然在惡世想要弘揚善道，必定會遇到很多阻礙和留難，所以應該忍耐。所以第二闡明『著如來衣』。雖然有慈悲在外覆蓋，柔和忍辱在內安住，如果沒有空觀，虛明二行不能成就，又怎麼能使眾生覺悟呢？所以第三闡明『坐如來座』。內心具備這些修行，對外勤奮說法，那麼道業沒有不興隆的，眾生沒有不得利益的。所以要安住于這三件事來弘揚《法華經》。其次，將這三門歸納為兩種含義：慈忍是福德，空觀是智慧。福德和智慧兼修，大道就可以弘揚。這就是所謂的福慧法師。因此經中說，具備兩種莊嚴，能問能答。所說的法師具備問答的能力，是因為弘揚佛道的人必定會敷講經文，宣說論典。經論之中有問答。巧妙地提出菩薩的疑問，是為『能問』。精妙地顯現如來的通達，是為『能答』。巧妙地提出外道的疑問，是為『能問』。精妙地顯現論主的通達，是為『能答』。摧破九十六種外道，是為『能問』。精妙地顯
【English Translation】 English version T 34 No. 1720 The Profound Meaning of the Lotus Sutra No. 1720 [cf. No. 262] The Profound Meaning of the Lotus Sutra, Volume 1 Composed by Huijizang (Name of the author) The profound meaning has six aspects: 1. Methods of propagating the sutra, 2. General meaning, 3. Explanation of terms, 4. Establishing the doctrine, 5. Resolving doubts, 6. Explaining the meaning according to the text. First, clarifying the methods of propagating the sutra has seven meanings. First, explain the meaning of 'Dharma Master'. The treatise says: 'In the Dharma Master chapter, it says, 'After my extinction, if you wish to preach this sutra, you should abide in three things.' These are 'entering the Tathagata's (如來) room', 'wearing the Tathagata's robe', and 'sitting on the Tathagata's seat'. 'The Tathagata's room' refers to the heart of compassion. 'The Tathagata's robe' refers to the heart of gentleness and forbearance. 'The Tathagata's seat' refers to the emptiness of all dharmas. Compassion has the function of sheltering and covering, so it is compared to the 'Tathagata's room'. Gentleness and forbearance have the function of blocking harm, so they are compared to the 'Tathagata's robe'. The principle of emptiness can bring peace to the mind, so it is called the 'seat'. However, these three have an order: great compassion removes the suffering of beings, and great loving-kindness gives joy to beings. This is the grand foundation for achieving enlightenment and the fundamental essence of propagating the Dharma. If you want to preach the wonderful Dharma, you should first establish this mind. Therefore, the first thing to clarify is 'entering the Tathagata's room'. Since you want to propagate the good path in an evil world, you will inevitably encounter many obstacles and difficulties, so you should be patient. Therefore, the second thing to clarify is 'wearing the Tathagata's robe'. Although there is compassion covering externally and gentleness and forbearance dwelling internally, if there is no contemplation of emptiness, the two practices of emptiness and clarity cannot be achieved, how can beings be enlightened? Therefore, the third thing to clarify is 'sitting on the Tathagata's seat'. If you possess these practices internally and diligently preach the Dharma externally, then the path will surely flourish and beings will surely benefit. Therefore, one should abide in these three things to propagate the Lotus Sutra. Secondly, these three aspects can be summarized into two meanings: compassion and forbearance are merit, and the contemplation of emptiness is wisdom. Cultivating both merit and wisdom, the great path can be propagated. This is what is meant by a Dharma Master of merit and wisdom. Therefore, the sutra says that one who possesses two kinds of adornments is able to ask and able to answer. The so-called Dharma Master who is able to ask and answer is one who propagates the Dharma and will surely expound the sutras and preach the treatises. Within the sutras and treatises, there are questions and answers. Skillfully raising the questions of the Bodhisattvas is 'being able to ask'. Wonderfully revealing the Tathagata's understanding is 'being able to answer'. Skillfully raising the questions of outsiders is 'being able to ask'. Wonderfully revealing the treatise master's understanding is 'being able to answer'. Destroying the ninety-six kinds of heretical paths is 'being able to ask'. Wonderfully revealing
諸佛如來正法為能答。又能破三乘異執為能問。巧顯一乘同歸為能答。能問能答佛教宣流故名大法師也。又慈忍為行空慧為解。解行雙備說必利人謂解行法師。自有行而無解。有解而無行無解無行。有解有行。前三始為弟子后一方是法師也。又經云兼除老病死菩薩之謂也。譬如勝怨乃可為勇。具慈忍故則能利他。心修空觀名為自行。俱濟之德名為雄勇法師。又以慈忍故不滯涅槃由空觀故不著生死。以無所染謂無著法師。又以慈忍故越二乘地。具空觀故越凡夫境。非凡夫行非賢聖行名道行法師。又經云菩薩住二諦中為眾生故說法。為著有者說空為滯空者說有。以慈忍故安住世諦。具空觀故住第一義諦。依二諦說法所言不虛謂誠諦法師又如論云。了四悉檀善識佛意。於十二部經八萬法藏不相違背。以慈忍故依三悉檀具空觀故識第一義。入佛法中無所執著不相違背謂無諍法師。又即此經文又見佛子定慧具足。以無量喻為眾講法。以慈忍故名為禪定具空觀故秤為智慧。定慧圓備名具足法師。又如經言。安住二法魔不能壞。知諸法空及不捨眾生謂難壞法師。
又如論云。以空觀故名為菩薩。具大悲故名摩訶薩。謂菩薩摩訶薩法師以有如是種種利益。宜住三行弘法華經。次會此二門圓成一旨。雖行慈忍常畢竟空。雖畢竟空常
【現代漢語翻譯】 現代漢語譯本： 諸佛如來所傳的正法是『能答』（能夠解答疑問）。又能夠破斥聲聞乘、緣覺乘、菩薩乘這三乘的差異執見的是『能問』（能夠提出問題）。巧妙地彰顯唯一佛乘，最終歸於同一目標的，是『能答』。能夠提問，也能夠解答，佛陀的教法因此得以宣揚流佈，所以稱為大法師。 又以慈悲和忍辱作為行爲準則，以空性的智慧作為理解。理解和行為兼備，所說的話必定能利益他人，稱為解行法師。有行為而沒有理解，有理解而沒有行為，沒有理解也沒有行為，有理解也有行為。前三種只能算是弟子，后一種才是真正的法師。 又如《經》中所說，能夠消除衰老、疾病和死亡的，才可稱為菩薩。譬如能夠戰勝強大的怨敵，才可以稱為勇士。具備慈悲和忍辱，才能利益他人。心中修習空觀，稱為自行。既能自利又能利他的德行，稱為雄勇法師。 又因為具備慈悲和忍辱，所以不滯留于涅槃；因為具備空觀，所以不執著于生死。沒有任何染著，稱為無著法師。 又因為具備慈悲和忍辱，所以超越了聲聞乘和緣覺乘的境界；具備空觀，所以超越了凡夫的境界。既不是凡夫的行為，也不是賢聖的行為，稱為道行法師。 又如《經》中所說，菩薩安住於世俗諦和第一義諦這二諦之中，爲了眾生的緣故而說法。為執著于有的人說空，為滯留于空的人說有。因為具備慈悲和忍辱，所以安住於世俗諦；具備空觀，所以安住于第一義諦。依據二諦說法，所說的話真實不虛，稱為誠諦法師。 又如論中所說，通達四悉檀（四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），善於理解佛陀的意圖，對於十二部經和八萬四千法藏沒有互相違背之處。因為具備慈悲和忍辱，所以依據三悉檀；具備空觀，所以認識第一義。進入佛法之中，沒有任何執著，不互相違背，稱為無諍法師。 又即是此經文，又見到佛的弟子禪定和智慧都具足，用無量的比喻為大眾講法。因為具備慈悲和忍辱，所以稱為禪定；具備空觀，所以稱為智慧。禪定和智慧都圓滿具備，稱為具足法師。 又如經文所說，安住于兩種法，魔不能夠破壞。知道諸法是空性的，並且不捨棄眾生，稱為難壞法師。 又如論中所說，因為具備空觀，所以稱為菩薩（bodhisattva，覺有情）；具備大悲心，所以稱為摩訶薩（mahāsattva，大有情）。稱為菩薩摩訶薩法師，因為有如此種種利益，所以應當安住於三種行為，弘揚《法華經》。接下來會合這兩個門徑，圓滿成就一個宗旨：雖然行持慈悲和忍辱，但始終畢竟空；雖然畢竟空，但始終...
【English Translation】 English version: The True Dharma taught by all Buddhas and Tathagatas is 'able to answer' (capable of resolving doubts). Furthermore, 'able to question' (capable of raising questions) is that which can refute the differing views of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Skillfully revealing the One Buddha Vehicle, ultimately converging on the same goal, is 'able to answer'. Being able to question and being able to answer, the Buddha's teachings are thus propagated and spread, hence the name Great Dharma Master. Moreover, taking compassion and forbearance as the standard of conduct, and emptiness wisdom as understanding. Having both understanding and practice, what is said will surely benefit others, called a Dharma Master of Understanding and Practice. There is practice without understanding, there is understanding without practice, there is neither understanding nor practice, there is both understanding and practice. The first three can only be considered disciples, while the last is the true Dharma Master. Furthermore, as stated in the Sutra, one who can eliminate old age, sickness, and death can be called a Bodhisattva. For example, one who can defeat a powerful enemy can be called a warrior. Possessing compassion and forbearance, one can benefit others. Cultivating the contemplation of emptiness in the mind is called self-practice. The virtue of benefiting both oneself and others is called a Heroic and Courageous Dharma Master. Moreover, because of possessing compassion and forbearance, one does not dwell in Nirvana; because of possessing the contemplation of emptiness, one is not attached to birth and death. Having no attachments whatsoever is called a Dharma Master Without Attachment. Moreover, because of possessing compassion and forbearance, one transcends the realms of the Śrāvakayāna and Pratyekabuddhayāna; possessing the contemplation of emptiness, one transcends the realm of ordinary beings. Neither the conduct of ordinary beings nor the conduct of sages is called a Dharma Master of the Path. Furthermore, as stated in the Sutra, a Bodhisattva dwells in the Two Truths (conventional truth and ultimate truth) and teaches the Dharma for the sake of sentient beings. For those attached to existence, they speak of emptiness; for those dwelling in emptiness, they speak of existence. Because of possessing compassion and forbearance, one dwells in conventional truth; possessing the contemplation of emptiness, one dwells in ultimate truth. Speaking the Dharma based on the Two Truths, what is said is true and not false, called a Dharma Master of Sincerity and Truth. Furthermore, as stated in the treatise, being versed in the Four Siddhantas (four kinds of accomplishments: the siddhanta of the world, the siddhanta of adapting to individual needs, the siddhanta of counteracting afflictions, and the siddhanta of the ultimate meaning), being skilled in understanding the Buddha's intention, and having no contradictions in the Twelve Divisions of Scriptures and the Eighty-Four Thousand Dharma Teachings. Because of possessing compassion and forbearance, one relies on the Three Siddhantas; possessing the contemplation of emptiness, one recognizes the ultimate meaning. Entering the Buddha's Dharma without any attachments and without contradictions is called a Dharma Master Without Disputes. Moreover, in this very sutra passage, it is also seen that the Buddha's disciples possess both Samadhi (concentration) and Prajna (wisdom), using countless metaphors to teach the Dharma to the masses. Because of possessing compassion and forbearance, it is called Samadhi; possessing the contemplation of emptiness, it is called Wisdom. Having both Samadhi and Prajna fully, it is called a Complete Dharma Master. Furthermore, as stated in the sutra, dwelling in the Two Dharmas, demons cannot destroy. Knowing that all dharmas are empty and not abandoning sentient beings is called an Indestructible Dharma Master. Furthermore, as stated in the treatise, because of possessing the contemplation of emptiness, one is called a Bodhisattva (覺有情, sentient being who seeks enlightenment); possessing great compassion, one is called a Mahasattva (大有情, great sentient being). Called a Bodhisattva-Mahasattva Dharma Master, because there are such various benefits, one should dwell in the Three Practices and propagate the Lotus Sutra. Next, these two paths will be combined to fully accomplish one purpose: although practicing compassion and forbearance, it is always ultimately empty; although ultimately empty, it is always...
行慈忍。慈忍不妨畢竟空畢竟空不妨慈忍。指慈忍為畢竟空指畢竟空為慈忍。故地經云悲慧合修行則其事也。得此觀成空有無礙。空有無礙名無礙觀。得無礙觀有無礙通及無礙辯。以無礙觀故心無礙。得無礙通故身無礙。得無礙辯故口無礙。以三業無礙故得六根清凈。備六千功德謂根凈法師。若但修十善何能。便有此用。故以三事修心六根無礙耳。
次泯於一句以歸無句。慈忍為空有空觀為有空。空有故不有有空故不空。不空不有名為中道。所以論云遠離二邊名為中道謂中道法師。又前明二句則二諦觀。后明無句謂中道觀。雖二諦而常中道雖中道而常二諦。二諦不礙中道中道不妨二諦。是故論云因緣所生法我說則是空。亦為是假名亦是中道義。則其事也。此之三觀名諸三昧王。內具三觀外說法者名說法中王。謂諸王法師也。又二諦為二中道為不二。經云不著不二法以無一二故。如此卷之則不留一豪。舒之則彌綸法界。雖舒而不有雖卷而不無。瞻之在前忽焉后。仰之彌高鉆之彌固。若幻若化如忽如恍。欲見斯意可尋華嚴。華嚴云無量劫一念一念無量劫。無來無積聚而現諸劫事。一切施為皆此類也。謂無礙法師。
問。何故但舉三喻以勸弘經。
答。夫說法人必具三事。一入講堂二著法服三登高座。外
【現代漢語翻譯】 現代漢語譯本： 行持慈悲和忍辱。慈悲和忍辱不妨礙畢竟空，畢竟空不妨礙慈悲和忍辱。執著慈悲和忍辱就是執著畢竟空，執著畢竟空就是執著慈悲和忍辱。所以《地經》說，悲和慧合在一起修行，事情就能成就。得到這種觀想，就能成就空和有之間沒有障礙。空和有之間沒有障礙，叫做無礙觀。得到無礙觀，就能成就通達一切的無礙通和辯才無礙的無礙辯。因為有無礙觀，所以心沒有障礙。得到無礙通，所以身體沒有障礙。得到無礙辯，所以口沒有障礙。因為身、口、意三業沒有障礙，所以能得到六根清凈，具備六千功德，這就是根凈法師。如果只是修十善，怎麼能有這樣的作用呢？所以用這三件事來修心，六根才能沒有障礙。
其次，泯滅於一句，以歸於無句。慈悲和忍辱是空有，空觀是有空。因為空有，所以不是有；因為有空，所以不是空。不空不有，叫做中道。所以《論》說，遠離二邊叫做中道，這就是中道法師。前面說明二句，就是二諦觀。後面說明無句，就是中道觀。雖然是二諦，但常常是中道；雖然是中道，但常常是二諦。二諦不妨礙中道，中道不妨礙二諦。所以《論》說，因緣所生的法，我說就是空，也說是假名，也是中道義，事情就是這樣。這三種觀想叫做諸三昧王。內心具備三種觀想，對外說法的人，叫做說法中的國王，這就是諸王法師。二諦是二，中道是不二。《經》說，不執著不二法，因為沒有一和二的分別。像這樣，捲起來就不留一絲一毫，展開來就充滿法界。雖然展開，但不是有；雖然捲起來，但不是無。看著好像在前面，忽然又在後面。仰望它，更加高遠；鉆研它，更加堅固。好像幻影，好像變化，如忽如恍。想要了解這個意思，可以去尋找《華嚴經》。《華嚴經》說，無量劫就是一念，一念就是無量劫。沒有來處，沒有積聚，卻顯現出諸劫的事情。一切施為都是這樣的，這就是無礙法師。
問：為什麼只舉三個比喻來勸人弘揚佛經？
答：說法的人必須具備三件事：一是進入講堂，二是穿上法服，三是登上高座。外 English version: Practicing loving-kindness and forbearance. Loving-kindness and forbearance do not hinder ultimate emptiness, and ultimate emptiness does not hinder loving-kindness and forbearance. To cling to loving-kindness and forbearance is to cling to ultimate emptiness, and to cling to ultimate emptiness is to cling to loving-kindness and forbearance. Therefore, the 'Earth Store Sutra' says that when compassion and wisdom are combined in practice, the matter can be accomplished. Obtaining this contemplation, one can achieve no obstruction between emptiness and existence. No obstruction between emptiness and existence is called unobstructed contemplation. Obtaining unobstructed contemplation, one can achieve unobstructed penetration that understands everything and unobstructed eloquence with unhindered debate. Because of unobstructed contemplation, the mind has no obstruction. Obtaining unobstructed penetration, the body has no obstruction. Obtaining unobstructed eloquence, the mouth has no obstruction. Because the three karmas of body, speech, and mind are without obstruction, one can attain the purity of the six senses and possess six thousand merits, which is the Dharma Master of Pure Roots. If one only cultivates the ten good deeds, how can one have such function? Therefore, by using these three things to cultivate the mind, the six senses can be without obstruction.
Next, merge into one sentence to return to no sentence. Loving-kindness and forbearance are emptiness and existence, and the contemplation of emptiness is existence and emptiness. Because of emptiness and existence, it is not existence; because of existence and emptiness, it is not emptiness. Neither emptiness nor existence is called the Middle Way. Therefore, the 'Treatise' says that being away from the two extremes is called the Middle Way, which is the Middle Way Dharma Master. The previous explanation of two sentences is the Two Truths contemplation. The later explanation of no sentence is the Middle Way contemplation. Although it is the Two Truths, it is always the Middle Way; although it is the Middle Way, it is always the Two Truths. The Two Truths do not hinder the Middle Way, and the Middle Way does not hinder the Two Truths. Therefore, the 'Treatise' says that the Dharma produced by conditions, I say is emptiness, is also called provisional name, and is also the meaning of the Middle Way, so it is. These three contemplations are called the Kings of Samadhi. One who possesses the three contemplations internally and preaches the Dharma externally is called the King among Dharma preachers, which is the Dharma Master of Kings. The Two Truths are two, and the Middle Way is non-dual. The 'Sutra' says, 'Do not cling to the non-dual Dharma, because there is no one or two.' Like this, when rolled up, it leaves not a single hair; when unfolded, it fills the Dharma Realm. Although unfolded, it is not existence; although rolled up, it is not non-existence. Looking at it, it seems to be in front, but suddenly it is behind. Looking up to it, it is even higher; studying it, it is even more solid. Like an illusion, like a transformation, like a flash, like a trance. If you want to understand this meaning, you can look for the 'Avatamsaka Sutra' (Hua Yan Jing). The 'Avatamsaka Sutra' says that countless eons are one thought, and one thought is countless eons. There is no coming, no accumulation, but the events of all eons appear. All actions are like this, which is the Unobstructed Dharma Master.
Question: Why only use three metaphors to encourage the propagation of the sutras?
Answer: A Dharma speaker must possess three things: first, entering the lecture hall; second, wearing the Dharma robes; and third, ascending the high seat. Outwardly
【English Translation】 English version: Practicing loving-kindness and forbearance. Loving-kindness and forbearance do not hinder 'bijingkong' (ultimate emptiness), and 'bijingkong' does not hinder loving-kindness and forbearance. To cling to loving-kindness and forbearance is to cling to 'bijingkong', and to cling to 'bijingkong' is to cling to loving-kindness and forbearance. Therefore, the 'Di Jing' (Earth Store Sutra) says that when compassion and wisdom are combined in practice, the matter can be accomplished. Obtaining this contemplation, one can achieve no obstruction between emptiness and existence. No obstruction between emptiness and existence is called 'wuai guan' (unobstructed contemplation). Obtaining 'wuai guan', one can achieve 'wuai tong' (unobstructed penetration) that understands everything and 'wuai bian' (unobstructed eloquence) with unhindered debate. Because of 'wuai guan', the mind has no obstruction. Obtaining 'wuai tong', the body has no obstruction. Obtaining 'wuai bian', the mouth has no obstruction. Because the three karmas of body, speech, and mind are without obstruction, one can attain the purity of the six senses and possess six thousand merits, which is the 'gen jing fashi' (Dharma Master of Pure Roots). If one only cultivates the ten good deeds, how can one have such function? Therefore, by using these three things to cultivate the mind, the six senses can be without obstruction.
Next, merge into one sentence to return to no sentence. Loving-kindness and forbearance are emptiness and existence, and the contemplation of emptiness is existence and emptiness. Because of emptiness and existence, it is not existence; because of existence and emptiness, it is not emptiness. Neither emptiness nor existence is called the Middle Way. Therefore, the 'Lun' (Treatise) says that being away from the two extremes is called the Middle Way, which is the 'zhongdao fashi' (Middle Way Dharma Master). The previous explanation of two sentences is the Two Truths contemplation. The later explanation of no sentence is the Middle Way contemplation. Although it is the Two Truths, it is always the Middle Way; although it is the Middle Way, it is always the Two Truths. The Two Truths do not hinder the Middle Way, and the Middle Way does not hinder the Two Truths. Therefore, the 'Lun' says that the Dharma produced by conditions, I say is emptiness, is also called provisional name, and is also the meaning of the Middle Way, so it is. These three contemplations are called the Kings of Samadhi. One who possesses the three contemplations internally and preaches the Dharma externally is called the King among Dharma preachers, which is the 'zhu wang fashi' (Dharma Master of Kings). The Two Truths are two, and the Middle Way is non-dual. The 'Jing' (Sutra) says, 'Do not cling to the non-dual Dharma, because there is no one or two.' Like this, when rolled up, it leaves not a single hair; when unfolded, it fills the Dharma Realm. Although unfolded, it is not existence; although rolled up, it is not non-existence. Looking at it, it seems to be in front, but suddenly it is behind. Looking up to it, it is even higher; studying it, it is even more solid. Like an illusion, like a transformation, like a flash, like a trance. If you want to understand this meaning, you can look for the 'Hua Yan Jing' (Avatamsaka Sutra). The 'Hua Yan Jing' says that countless eons are one thought, and one thought is countless eons. There is no coming, no accumulation, but the events of all eons appear. All actions are like this, which is the 'wuai fashi' (Unobstructed Dharma Master).
Question: Why only use three metaphors to encourage the propagation of the sutras?
Answer: A Dharma speaker must possess three things: first, entering the 'jiangtang' (lecture hall); second, wearing the 'fafu' (Dharma robes); and third, ascending the 'gaozuo' (high seat). Outwardly
形既爾內心亦然。若無慈悲不入講堂不修和忍便無法服。心若滯有不登高座闕此三德安可弘經。
問。何故三事並秤如來。
答。入室但有覆己佛室普欲蔭他。是故慈悲名如來室。既欲普化群生則遍忍污辱。以此自嚴無丑不覆。是故和忍稱如來衣。空理虛通可導群有。踞此敷弘無緣不蓋。是以空解為如來座。次就安樂行品明弘經方法。經云菩薩摩訶薩安住四法。能於後世說法華經。四行不同后當廣說。一智慧行二離憍慢行。三無嫉妒行。四慈悲行。安住四行身心快樂故名安樂行。智慧行者具足二慧。觀一切法空如實相亦不行不分別謂實慧也。而知諸法從因緣生謂方便慧也。此二慧是菩薩之妙悟利人天之明術。夫欲自行化他必須正解。故先明二慧。雖有智慧恐恃解凌物美己惡人。宜應離之。是故第二明無憍慢行。雖不舉我凌他猶恐忌他勝己則是弘經之巨患傷大士之本懷。是故第三明離嫉妒行。初具二慧為明解。次無兩過為高行。行解內成故慈悲外被。是故第四辨慈悲行。備此四行則德無不立化無不隆。欲弘大道具應習之。
問。前明三德后辨四行。末世鈍根云何能習。
答。從初發意必須漸學。若乖此行便非法師。
次明失義。
問。有所得說法有何過耶。
答。此經云是
【現代漢語翻譯】 現代漢語譯本 形體既然如此，內心也應如此。如果沒有慈悲之心，不進入講堂，不修習和忍，就無法遵循佛法。內心如果執著于有，不登上高座，缺少這三種德行，怎麼能夠弘揚佛經呢？ 問：為什麼這三件事可以與如來相提並論？ 答：進入室內，只是爲了遮蔽自己，而佛室卻普愿廕庇他人。因此，慈悲被稱為如來室。既然想要普遍教化眾生，就要普遍忍受污辱。用這種方式莊嚴自己，沒有醜陋不遮蓋。因此，和忍被稱為如來衣。空性的道理虛通，可以引導眾生。佔據這個位置來宣揚佛法，沒有緣分不能覆蓋。因此，空解是如來座。接下來就《安樂行品》說明弘揚佛經的方法。經中說，菩薩摩訶薩安住於四法，能夠在後世宣說《法華經》。這四種行為不同，後面將詳細說明。一是智慧行，二是離憍慢行，三是無嫉妒行，四是慈悲行。安住于這四種行為，身心快樂，所以稱為安樂行。智慧行是指具足兩種智慧。觀察一切法空，如實相，也不執著，不分別，這稱為實慧。而知道諸法從因緣生，這稱為方便慧。這兩種智慧是菩薩的妙悟，是利益人天的明智之術。想要自己修行，教化他人，必須正確理解。所以首先說明兩種智慧。即使有智慧，恐怕會仗著理解而輕視他人，美化自己，厭惡他人。應該遠離這些。所以第二說明無憍慢行。即使不抬高自己，輕視他人，仍然恐怕嫉妒他人勝過自己，這是弘揚佛經的巨大禍患，傷害大士的本懷。所以第三說明離嫉妒行。首先具備兩種智慧，是爲了明白理解。其次沒有兩種過失，是爲了高尚的行為。行為和理解在內心成就，所以慈悲在外表現。所以第四辨別慈悲行。具備這四種行為，那麼德行沒有不建立的，教化沒有不興盛的。想要弘揚大道，就應該學習這些。 問：前面說明三種德行，後面辨別四種行為。末世的遲鈍根性的人，怎麼能夠學習呢？ 答：從最初發心，必須逐漸學習。如果違背這些行為，就不是真正的法師。 接下來闡明失去意義。 問：有所得的說法有什麼過錯呢？ 答：這部經說，這是
【English Translation】 English version Since the form is such, so should the mind be. If there is no compassion, not entering the lecture hall, not cultivating harmony and forbearance, then one cannot follow the Dharma. If the mind is attached to existence, not ascending the high seat, lacking these three virtues, how can one propagate the scriptures? Question: Why are these three things compared to the Tathagata (如來, Thus Come One)? Answer: Entering the room is only to cover oneself, but the Buddha's room universally desires to shelter others. Therefore, compassion is called the Tathagata's room. Since one wants to universally transform sentient beings, one must universally endure insults. Using this to adorn oneself, there is no ugliness that is not covered. Therefore, harmony and forbearance are called the Tathagata's robe. The principle of emptiness is unobstructed and can guide sentient beings. Occupying this position to expound the Dharma, there is no affinity that cannot be covered. Therefore, the understanding of emptiness is the Tathagata's seat. Next, the chapter on 'Peaceful and Joyful Conduct' explains the method of propagating the scriptures. The sutra says that Bodhisattva Mahasattvas (菩薩摩訶薩, Great Bodhisattvas) abide in four dharmas (法, teachings), and can preach the Lotus Sutra (法華經) in later ages. These four conducts are different and will be explained in detail later. First is the conduct of wisdom, second is the conduct of being free from arrogance, third is the conduct of being without jealousy, and fourth is the conduct of compassion. Abiding in these four conducts, body and mind are joyful, therefore it is called peaceful and joyful conduct. The conduct of wisdom refers to being complete with two wisdoms. Observing that all dharmas are empty, as the true reality, and also not clinging, not discriminating, this is called true wisdom. And knowing that all dharmas arise from causes and conditions, this is called expedient wisdom. These two wisdoms are the Bodhisattva's wonderful enlightenment, and the bright art of benefiting humans and devas (天, deities). If one wants to cultivate oneself and transform others, one must have a correct understanding. Therefore, first explain the two wisdoms. Even if one has wisdom, one may rely on understanding to belittle others, beautify oneself, and dislike others. One should stay away from these. Therefore, the second explains the conduct of being free from arrogance. Even if one does not elevate oneself and belittle others, one is still afraid of being jealous of others surpassing oneself, which is a great disaster for propagating the scriptures and harms the original intention of the great Bodhisattva. Therefore, the third explains the conduct of being free from jealousy. First, having two wisdoms is for clear understanding. Second, not having two faults is for noble conduct. Conduct and understanding are accomplished internally, so compassion is manifested externally. Therefore, the fourth distinguishes the conduct of compassion. Having these four conducts, then there is no virtue that is not established, and no transformation that does not flourish. If one wants to propagate the great path, one should learn these. Question: The three virtues are explained first, and the four conducts are distinguished later. How can those with dull roots in the degenerate age learn them? Answer: From the initial aspiration, one must gradually learn. If one violates these conducts, then one is not a true Dharma master. Next, it explains the loss of meaning. Question: What is the fault of preaching with attachment to attainment? Answer: This sutra says that it is
法不可示言辭相寂滅。若有法可說乃說非法非說法也法不可聞。若有所聞乃聞非法非聞法也。
問。法不可說何故勸說法華。
答。法不可言而遂言。于無言者蓋是無名相中假名相說。欲因假言令悟無言耳。故凈名云其說法者無說無示。其聽法者無聞無得。當建此心然後說法也。正觀論云離空欲問問不成問。離空欲答答不成答。有所問答悉須依空。況求離苦寂滅相者。論明依空即是斯經不可示法。斯乃經論明軌宜可依之。又佛藏經中廣彰其失。今略示一文以爲鑑針。彼云若以刀輪害閻浮提眾生其失猶小。若以有所得說大乘者罪過於此矣。
問。有所得說法何故有是罪耶。
答。斷閻浮提人命者即有二義。一者但殺肉身。二者所害猶少。若有所得說法者一害諸佛法身。二遍毀正教。所以然者。生死肉身以愛著為本。諸佛法身從無住而生。是故殺生過輕。而說有所得罪重也。
問。佛藏所說乃是一方之言何得遍用。
答。非一經意然而眾教皆爾。如涅槃云有所得者是魔眷屬。夫論魔者欲滅佛法有所得說佛法故名為魔。又像法決疑經云。我滅度后諸惡比丘如文存義。作決定執破滅我法。是人名為三世佛怨。又涅槃辨諍論云。若人于中生疑心者猶能摧壞無量煩惱。若決定解是名執著。如
【現代漢語翻譯】 現代漢語譯本： 法是無法用言辭來表達的，它的狀態是寂靜和滅絕的。如果有什麼法可以用言語來說明，那麼所說的就不是真正的法，而是對法的錯誤表達。法也是無法通過聽覺來領會的。如果聽到了什麼，那聽到的也不是真正的法，而是對法的錯誤理解。
問：既然法是不可說的，為什麼還要勸人宣講《法華經》呢？
答：法雖然不可用言語表達，但還是可以用言語來闡述的。對於那無法言說之法，實際上是在沒有名稱和表象的狀態中，假借名稱和表象來進行說明。這是希望通過這些虛假的言語，使人領悟那無法言說的真諦。所以《維摩詰經》中說，說法的人沒有在說，也沒有在指示；聽法的人沒有在聽，也沒有在獲得。應當建立這樣的心境，然後才能說法。正觀論中說，離開空性來提問，問題就無法成立；離開空性來回答，答案也無法成立。任何問答都必須依賴於空性。更何況是那些尋求脫離痛苦和寂滅狀態的人呢？正觀論闡明，依賴空性就是這部經所說的不可示之法。這些都是經論中明確的規範，應當遵循。此外，《佛藏經》中廣泛地揭示了這種錯誤的危害。現在簡要地展示一段文字，作為警示。經中說，如果用刀輪傷害閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生，那罪過還算輕微；如果以有所得之心來說大乘佛法，那罪過就遠遠超過前者了。
問：以有所得之心說法，為什麼會有這麼大的罪過呢？
答：斷絕閻浮提人的性命，只有兩方面的意義。一是僅僅殺害了肉身；二是所造成的傷害還算輕微。如果以有所得之心說法，一是會傷害諸佛的法身；二是會普遍地毀壞正確的教義。之所以這樣說，是因為生死的肉身以愛著為根本，而諸佛的法身是從無住（不執著于任何事物）中產生的。因此，殺生的罪過相對較輕，而以有所得之心說法的罪過則非常嚴重。
問：《佛藏經》所說的只是一方面的觀點，怎麼能普遍適用呢？
答：這並非只是一部經的觀點，而是所有佛教經典都如此。比如《涅槃經》中說，以有所得之心修行的人是魔的眷屬。所謂魔，就是想要毀滅佛法的人，因為以有所得之心來說佛法，所以被稱為魔。另外，《像法決疑經》中說，我滅度之後，那些惡劣的比丘會按照文字的表面意思來理解佛法，並作出絕對的執著，從而破壞我的佛法。這樣的人被稱為三世諸佛的怨敵。還有，《涅槃經》中辨析爭論說，如果有人對佛法產生懷疑，反而能夠摧毀無量的煩惱；如果對佛法產生絕對的理解，那就是執著。
【English Translation】 English version: The Dharma cannot be shown through words; its state is one of stillness and extinction. If there is a Dharma that can be spoken of, then what is spoken is not the true Dharma, but a misrepresentation of it. The Dharma also cannot be heard. If something is heard, then what is heard is not the true Dharma, but a misunderstanding of it.
Question: If the Dharma is unspeakable, why encourage the preaching of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra)?
Answer: Although the Dharma cannot be expressed in words, it can still be elucidated through words. Regarding that unspeakable Dharma, it is actually using nominal designations within a state of no names and forms to explain it. This is in the hope that through these false words, people can awaken to the unspeakable truth. Therefore, the Vimalakirti Sutra (Vimalakīrti-nirdesa Sūtra) says that the one who preaches the Dharma is not speaking, nor is he indicating; the one who listens to the Dharma is not hearing, nor is he gaining. One should establish this state of mind before preaching the Dharma. The Madhyamaka-karika (Mūlamadhyamakakārikā) states that if one asks a question apart from emptiness, the question cannot be established; if one answers apart from emptiness, the answer cannot be established. Any question and answer must rely on emptiness. Moreover, what about those who seek to escape suffering and the state of extinction? The Madhyamaka-karika clarifies that relying on emptiness is the unspeakable Dharma spoken of in this sutra. These are clear norms in the sutras and treatises, and should be followed. Furthermore, the Ratnagotravibhāga (Uttaratantraśāstra) extensively reveals the harm of this error. Now, a brief passage is presented as a warning. It says that if one were to harm beings in Jambudvipa (Jambudvipa, referring to the world we live in) with a wheel of knives, the offense would still be minor; if one were to preach the Mahayana Dharma with a mind of attainment, the offense would far exceed the former.
Question: Why is there such a great offense in preaching the Dharma with a mind of attainment?
Answer: Severing the lives of people in Jambudvipa has only two aspects. First, it only kills the physical body; second, the harm caused is relatively minor. If one preaches the Dharma with a mind of attainment, first, it harms the Dharmakaya (Dharmakāya, the body of the Dharma) of all Buddhas; second, it universally destroys the correct teachings. The reason for this is that the physical body of birth and death is rooted in attachment, while the Dharmakaya of all Buddhas arises from non-abiding (not being attached to anything). Therefore, the offense of killing is relatively light, while the offense of preaching with a mind of attainment is very serious.
Question: What the Ratnagotravibhāga says is only one perspective, how can it be universally applied?
Answer: This is not just the view of one sutra, but all Buddhist scriptures are like this. For example, the Nirvana Sutra (Mahāparinirvāṇa Sūtra) says that those who practice with a mind of attainment are the retinue of Mara (Māra, the personification of evil). The so-called Mara is one who wants to destroy the Buddha's Dharma, and because they preach the Buddha's Dharma with a mind of attainment, they are called Mara. Furthermore, the Sutra on Resolving Doubts in the Semblance Dharma Age (Mo-hsiang-fa-chueh-i-ching) says that after my extinction, those evil Bhikshus (Bhikṣu, a Buddhist monk) will understand the Dharma according to the literal meaning of the text, and make absolute attachments, thereby destroying my Dharma. Such people are called the enemies of the Buddhas of the three times. Also, the Nirvana Sutra discusses disputes, saying that if someone has doubts about the Dharma, they can destroy countless afflictions; if one has an absolute understanding of the Dharma, that is attachment.
是執著能斷善根故。弘法之人宜虛其心實其照矣。論弘經難義。
問。現見受持讀誦講說書寫者遍滿世間云何。現塔品云假使有人手把虛空。而以遊行未足為難。暫讀此經是乃為難耶。
答。此經反三之始歸一之初。外國多小乘學小執已成難可移改。故能信者難也。
問。何以知外國學小乘者多。
答。釋論云。佛滅度後有五百部。聞大乘法說畢竟空。如刀傷心。故知皆小乘學。又龍樹傳云。讀小乘已周尋大乘。不得遇沙門于巖下。方乃聞之。又論主呵言。是迦旃延諸弟子輩不讀不誦摩訶衍經。聞大乘法心不信受。又如曇無讖三往外國尋涅槃經猶不得盡。又朱仕行欲將大品至漢地。諸小乘學人皆不許之。然後求燒經為誓始得來耳。又如睿法師喻疑論云。天竺三十六國皆小乘學不信方等。故知學小者多信大者寡。
問。天竺乃多學小乘震旦皆信方等。何難之有耶。
答。大品云是波若從南方轉至北方。是中四眾當行之。肇公云北天之運數其然也。震旦之望于天竺即是北方。但世界遐廣一方之信未足秤多。又考而言之終日弘宣終日不信。何以知之。靈墳踴現分身普集盛開二身。而講者但謂證法華人不知開跡顯本。云何信耶。又分身明其不實壽量定其非數。逸多不見其始。補處莫側其
【現代漢語翻譯】 現代漢語譯本： 是由於執著會斷絕善根的緣故。弘揚佛法的人應該虛懷若谷，並且具備真實的智慧觀照。以下討論弘揚佛經的難處。 問：現在看到受持、讀誦、講說、書寫《法華經》的人遍佈世間，這是為什麼呢？《現寶塔品》中說，即使有人手拿虛空，也不算困難。短暫地讀誦此經，反而說是困難，這是為什麼呢？ 答：此經是捨棄三乘教法，迴歸一佛乘的開端。在外國，多數人學習小乘佛法，固執己見已經形成，難以改變。所以能夠相信此經的人是很少的。 問：怎麼知道外國學習小乘佛法的人很多呢？ 答：《釋論》中說，佛陀滅度後有五百部派，聽到大乘佛法說一切皆空，就像刀刺傷心臟一樣。所以知道他們都是學習小乘佛法的。又《龍樹傳》中說，龍樹菩薩讀完小乘佛法后，四處尋找大乘佛法，沒有在巖下遇到沙門，才聽聞到大乘佛法。又論主呵斥說，這些迦旃延（Kātyāyana，佛陀十大弟子之一，以論議著稱）的弟子們，不讀誦《摩訶衍經》（Mahāyāna Sūtra，大乘經典），聽到大乘佛法，心中不相信接受。又如曇無讖（Dharmakṣema，北涼時期譯經僧）三次前往外國尋找《涅槃經》（Nirvana Sutra），仍然不能找全。又有朱士行（Zhu Shixing，中國最早的西行求法僧人）想要將《大品般若經》（Mahāprajñāpāramitā Sūtra，般若經的大品）帶到漢地，各位學習小乘佛法的人都不允許。然後朱士行請求燒經為誓，才得以帶來。又如睿法師（慧睿，東晉高僧）在《喻疑論》中說，天竺（Tianzhu，古代印度）三十六國都學習小乘佛法，不相信方等經典（Vaipulya Sutra，指大乘經典）。所以知道學習小乘佛法的人多，相信大乘佛法的人少。 問：天竺多數人學習小乘佛法，震旦（Zhendan，古代中國）都相信方等經典，有什麼困難呢？ 答：《大品般若經》中說，這部般若經從南方傳到北方，這裡四眾弟子應當奉行。肇公（僧肇，東晉高僧）說，這是北方地區的運數使然。震旦相對於天竺來說就是北方。但是世界廣大，一個地方的人相信還不足以說明多數情況。又考察而言，終日弘揚，終日不信。怎麼知道呢？靈山法會上靈墳涌現，分身佛普遍聚集，盛大地開顯佛的二身（應身和法身），而講經的人卻只說是證得法華三昧的人，不知道這是開跡顯本（開顯釋迦牟尼佛的久遠身份）。這怎麼能說是相信呢？又分身佛明明顯示其並非真實的，壽量品確定其壽命並非有限的數字。逸多（Ajita，彌勒菩薩的梵文名）沒有見到其開始，補處菩薩（指彌勒菩薩）也無法測度其終結。
【English Translation】 English version: It is because attachment severs the roots of goodness. Those who propagate the Dharma should empty their minds and possess true wisdom and insight. The following discusses the difficulties in propagating the scriptures. Question: Now we see those who uphold, recite, lecture on, and write the Lotus Sutra are all over the world. Why is this? The Appearance of the Jeweled Stupa chapter says that even if someone could hold the entire sky in their hand, it would not be difficult. Why is briefly reading this sutra said to be difficult? Answer: This sutra is the beginning of abandoning the three vehicles and returning to the one Buddha vehicle. In foreign countries, most people study the Small Vehicle (Hinayana), and their fixed views have already formed, making it difficult to change. Therefore, it is difficult for people to believe in this sutra. Question: How do we know that there are many people in foreign countries who study the Small Vehicle? Answer: The Mahāprajñāpāramitopadeśa says that after the Buddha's parinirvana, there were five hundred schools. When they heard the Great Vehicle (Mahayana) teaching of ultimate emptiness, it was like a knife stabbing their hearts. Therefore, we know that they all study the Small Vehicle. Also, the Biography of Nāgārjuna says that after Nāgārjuna read the Small Vehicle, he searched everywhere for the Great Vehicle. He did not encounter a śrāmaṇa (monk) under a rock, and only then did he hear the Great Vehicle. Furthermore, the author of the treatise rebukes, saying that these disciples of Kātyāyana (one of the Buddha's ten great disciples, known for his skill in debate) do not read or recite the Mahāyāna Sūtras. When they hear the Great Vehicle Dharma, their minds do not believe or accept it. Also, like Dharmakṣema (a translator of sutras during the Northern Liang dynasty) who went to foreign countries three times to search for the Nirvana Sutra, he still could not find it in its entirety. Also, when Zhu Shixing (the first Chinese monk to travel west in search of the Dharma) wanted to bring the Mahāprajñāpāramitā Sūtra (the large section of the Perfection of Wisdom Sutra) to the land of Han (China), all the Small Vehicle practitioners did not allow it. Then Zhu Shixing requested to burn the sutra as a vow, and only then was he able to bring it. Also, like Dharma Master Rui (Hui Rui, a prominent monk of the Eastern Jin dynasty) said in the Treatise on Resolving Doubts, the thirty-six kingdoms of Tianzhu (ancient India) all study the Small Vehicle and do not believe in the Vaipulya Sutras (referring to Mahayana sutras). Therefore, we know that there are many who study the Small Vehicle and few who believe in the Great Vehicle. Question: If most people in Tianzhu study the Small Vehicle and all of Zhendan (ancient China) believe in the Vaipulya Sutras, what difficulty is there? Answer: The Mahāprajñāpāramitā Sūtra says that this Prajñā (wisdom) will be transmitted from the South to the North, and the four groups of disciples here should practice it. Master Zhao (Sengzhao, a prominent monk of the Eastern Jin dynasty) said that this is the destiny of the Northern region. Zhendan is to the North in relation to Tianzhu. However, the world is vast, and the belief of people in one place is not enough to represent the majority. Furthermore, upon examination, they propagate it all day long, yet they do not believe it all day long. How do we know this? At the assembly on Vulture Peak, the jeweled stupa emerged, and the manifested bodies of the Buddha universally gathered, grandly revealing the two bodies of the Buddha (the manifested body and the Dharma body), but the lecturers only say that they are people who have attained the Lotus Samadhi, and they do not know that this is opening the provisional and revealing the real (revealing the Buddha's eternal nature). How can this be called belief? Furthermore, the manifested bodies clearly show that they are not real, and the Lifespan chapter confirms that the Buddha's lifespan is not a finite number. Ajita (the Sanskrit name for Maitreya Bodhisattva) did not see its beginning, and the Bodhisattva destined to be the next Buddha (referring to Maitreya Bodhisattva) cannot fathom its end.
終。而猶謂無常。遂同灰燼。可謂窮子反走于宅中。獨老掩目于道上。誰肯信哉。又法師品云。令升寂滅之床吐無言之教。雖復破三心不染一。而封言之徒隨名存相。雖復舍三心復滯一。何由能信。
問。心無所得乃是偏空義耳。大經呵云汝等勿謂如來唯修諸法本性空寂。故知空者空耳。蓋是二乘所見。又大品三論可得明空。法華開權顯實。涅槃明常住佛性何得明空。將非田夫啞鹽舊醫用乳。
答。法花盛開三軌以空為高座。廣明四模以空為安樂。子不信之即事為驗。又大經云佛性者名第一義空。佛性是三世諸佛之根本也。又云迦毗羅城空大般涅槃空。大涅槃是諸佛之極果也。又花數云如來覺諸法如幻如虛空。菩薩清涼月游於畢竟空。此明佛菩薩所悟皆空。又云游心法界如虛空。是人乃知佛行處。此明以了空故入佛境界。斯乃方等之格言至人之妙悟。子不受之。故知深信者寡。今言空者不見空與不空。如是五句皆無所得。不知何以目之。強名空耳。大經所呵者呵二乘斷見。釋論所斥外道邪空耳。可謂乳色雖同甘毒為異。子未別之。不應相渾也。又今明無所得義。若有空可得是有所得。何名無得。乃至有無得可得猶是有得何名無得。又今以無所得故無所不得。不動等覺建立諸法。說斯為空耳。若以凡夫所解
【現代漢語翻譯】 現代漢語譯本：最終卻說它是無常的，最終歸於灰燼。這就像一個窮困的兒子，反而跑回了自己家中，獨自一人，年老體衰，在道路上遮蔽雙眼。誰會相信呢？而且《法師品》中說，讓佛升上寂滅之床，宣說無言的教誨。即使破除了三心（過去心、現在心、未來心），也不執著於一法，但那些執著于言語的人，仍然隨著名相而存在。即使捨棄了三心，又滯留於一法，又怎麼能相信呢？
問：認為心無所得，這只是偏頗的空義罷了。《大般涅槃經》呵斥說：『你們不要認為如來只是修習諸法本性空寂。』所以知道空只是空而已，這只是二乘（聲聞乘、緣覺乘）的見解。而且《大品般若經》和《三論》可以闡明空義，《法華經》是開權顯實，《涅槃經》闡明常住佛性，怎麼能闡明空呢？這難道不是農夫嘗鹽，老醫生用乳一樣不恰當嗎？
答：《法華經》盛大地開啟了三軌（法身、報身、應身），以空作為高座，廣泛地闡明了四模（常、樂、我、凈），以空為安樂。您如果不相信，可以用事實來驗證。而且《大般涅槃經》說：『佛性，名為第一義空。』佛性是三世諸佛的根本啊。又說：『迦毗羅城是空的，大般涅槃也是空的。』大涅槃是諸佛的最高果位啊。而且《華嚴經》說：『如來覺悟諸法如幻如虛空，菩薩如清涼的月亮，游於畢竟空。』這說明佛和菩薩所證悟的都是空。又說：『游心法界如虛空，這樣的人才知道佛的行處。』這說明因爲了悟空性，所以能進入佛的境界。這是方等經（指大乘經典）的格言，至人的妙悟。您不接受它，所以知道深信的人很少。現在所說的空，是不見空與不空，像這樣五句（有、無、亦有亦無、非有非無、不可說）都無所得。不知道用什麼來稱呼它，勉強稱它為空罷了。《大般涅槃經》所呵斥的是呵斥二乘的斷滅見，釋論所駁斥的是外道的邪空罷了。可以說乳的顏色雖然相同，但甘甜和毒藥的性質卻不同，您沒有分辨清楚，不應該混淆啊。而且現在闡明無所得的意義，如果有空可以得到，那就是有所得，怎麼能稱為無得呢？乃至有無得可以得到，仍然是有所得，怎麼能稱為無得呢？而且現在因為無所得，所以無所不得。不動真如而建立諸法，這才是所說的空啊。如果用凡夫所理解的。
【English Translation】 English version: Ultimately, they say it is impermanent, eventually turning to ashes. It's like a poor son running back into his own home, alone, old and frail, shielding his eyes on the road. Who would believe it? Moreover, the 'Teacher of the Dharma' chapter says, 'Let the Buddha ascend the bed of Nirvana and proclaim the teaching of no words.' Even if one breaks through the three minds (past, present, and future minds) and is not attached to a single dharma, those who cling to words still exist with names and forms. Even if one abandons the three minds, they are still stuck on one. How can they believe?
Question: Thinking that the mind has nothing to attain is merely a biased view of emptiness. The Mahāparinirvāṇa Sūtra scolds, 'You should not think that the Tathāgata (如來) [Thus Come One] only cultivates the emptiness of the inherent nature of all dharmas (法) [teachings].' Therefore, knowing emptiness is just emptiness, which is only the view of the Two Vehicles (聲聞乘, 緣覺乘) [Śrāvakayāna and Pratyekabuddhayāna]. Furthermore, the Mahāprajñāpāramitā Sūtra (大品般若經) and the Three Treatises (三論) can clarify emptiness, the Lotus Sūtra (法華經) opens provisional teachings to reveal the real, and the Nirvāṇa Sūtra (涅槃經) clarifies the permanent Buddha-nature (佛性), so how can it clarify emptiness? Isn't this like a farmer tasting salt or an old doctor using milk inappropriately?
Answer: The Lotus Sūtra grandly opens the Three Models (法身, 報身, 應身) [Dharmakāya, Sambhogakāya, Nirmāṇakāya], using emptiness as the high seat, and extensively clarifies the Four Modes (常, 樂, 我, 凈) [permanence, bliss, self, purity], taking emptiness as bliss. If you don't believe it, you can verify it with facts. Moreover, the Mahāparinirvāṇa Sūtra says, 'The Buddha-nature is called the First Meaning of Emptiness.' The Buddha-nature is the root of all Buddhas of the three times. It also says, 'Kapilavastu (迦毗羅城) [city where Shakyamuni Buddha grew up] is empty, and the Great Parinirvāṇa (大般涅槃) [final nirvana] is also empty.' The Great Parinirvāṇa is the ultimate fruit of all Buddhas. Furthermore, the Avataṃsaka Sūtra (花嚴經) says, 'The Tathāgata awakens to all dharmas as illusions, like empty space, and the Bodhisattva (菩薩) [enlightenment being] like a cool moon, wanders in ultimate emptiness.' This shows that what the Buddhas and Bodhisattvas realize is all emptiness. It also says, 'Wandering in the Dharma-realm (法界) [totality of all things] like empty space, such a person knows where the Buddha walks.' This shows that because of understanding emptiness, one can enter the realm of the Buddha. This is the maxim of the Vaipulya Sūtras (方等經) [Mahayana sutras], the wonderful enlightenment of the perfect person. You do not accept it, so you know that few people deeply believe. The emptiness now spoken of does not see emptiness or non-emptiness, like these five phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence, unspeakable) all have nothing to attain. Not knowing what to call it, it is reluctantly called emptiness. What the Mahāparinirvāṇa Sūtra scolds is the annihilationist view of the Two Vehicles, and what the Śāstra refutes is the heretical emptiness of the Tirthikas (外道) [non-buddhist schools]. It can be said that although the color of milk is the same, the nature of sweetness and poison is different. You have not distinguished them clearly and should not confuse them. Moreover, now clarifying the meaning of nothing to attain, if there is emptiness that can be attained, then there is something to attain, how can it be called nothing to attain? Even if there is nothing to attain that can be attained, it is still something to attain, how can it be called nothing to attain? Moreover, now because there is nothing to attain, therefore there is nothing that is not attained. Unmoving Tathatā (真如) [suchness] establishes all dharmas, this is what is called emptiness. If using what ordinary people understand.
空之與有。亦有亦空非有非空。皆是戲論不應用此。以講佛經一乘義后當廣說也。又佛說教者令心同教不令教同心。心以存相為根教以無得為主。若心同教教既無得即心無所得乃名說教。若教同心心既存相即教成住著。但迷倒心終不弘教。故呵迦旃延云無以生滅心行說實相法。若以生滅心說實相實相成生滅。若實相心說生滅則生滅成實相。故聞說生滅皆入實相門。但弘經之人多以教同心。不能令心同教。故信者難。此豈虛哉。又弘經者必多留難。喜生退心故信者難得也。
問。何故爾耶。
答。既弘正道必損非道。故非道政之如服良藥必動諸病。故病來政身然後疾乃得消。蓋是數之然也。
問。誰力故令留難退耶。
答。大品云佛力也。今明理而言之還是經力。以弘道力能攘非道。故是經力也。
問。子雖廣引眾經誠如所說。但法華正明會三歸一顯實開權。云何乃明空義。
答。十二門論云。摩訶衍者是十方三世諸佛甚深法藏。為大功德利根者。說摩訶衍者名為大乘。大乘凡有六義。一出二乘之上故名為大。二諸佛大人之所乘故故名為大。三觀世音彌勒等大士之所乘故名為大。四諸佛最大是乘能至故名為大。五能滅眾生大苦與大利益故名為大。六能盡諸法邊底故名為大。大分深
【現代漢語翻譯】 現代漢語譯本 空與有，以及亦有亦空、非有非空，這些都是戲論，不應該這樣使用。因為講解佛經一乘（Ekayana，唯一佛乘）的意義之後，應當廣泛地闡述。而且佛陀說法教導，是讓心與教義相符，而不是讓教義與心相符。心以執著表相為根本，教義以無所得為主要宗旨。如果心與教義相符，教義既然是無所得，那麼心也就無所得，這才叫做說法教導。如果教義與心相符，心既然執著表相，那麼教義就成了停滯和執著。只是迷惑顛倒的心，終究不能弘揚教法。所以呵斥迦旃延（Katyayana，佛陀十大弟子之一）說，不要用生滅的心行來說實相法。如果用生滅的心來說實相，實相就成了生滅。如果用實相的心來說生滅，那麼生滅就成了實相。所以聽到說生滅，都能進入實相之門。但是弘揚佛經的人，大多是用教義來遷就心，不能讓心與教義相符，所以使人信服很難。這難道是虛假的嗎？而且弘揚佛經的人必定會遇到很多阻礙，容易產生退卻之心，所以使人信服很難得啊。
問：為什麼會這樣呢？
答：既然弘揚正道，必定會損害非正道。所以非正道反抗，就像服用良藥必定會引發各種疾病。所以疾病來侵擾身體，然後疾病才能得以消除。大概這就是事物發展的規律。
問：是什麼力量導致阻礙和退卻呢？
答：《大品般若經》（Mahaprajnaparamita Sutra）中說，是佛陀的力量。現在從道理上來說，還是經典的力量。因為弘揚正道的力量能夠排除非正道，所以是經典的力量。
問：你雖然廣泛引用各種經典，確實如你所說。但是《法華經》（Lotus Sutra） 正是闡明會三歸一，顯實開權。怎麼又闡明空義呢？
答：《十二門論》（Twelve Gate Treatise）中說：『摩訶衍（Mahayana，大乘）是十方三世諸佛甚深法藏，為具有大功德和敏銳根器的人宣說摩訶衍，這被稱為大乘。』大乘凡有六種含義：一是超出二乘（聲聞乘和緣覺乘）之上，所以稱為大；二是諸佛大人所乘之法，所以稱為大；三是觀世音（Avalokiteshvara）、彌勒（Maitreya）等大菩薩所乘之法，所以稱為大；四是諸佛最大，此乘能夠到達，所以稱為大；五是能夠滅除眾生大苦，給予大利益，所以稱為大；六是能夠窮盡諸法邊底，所以稱為大。大乘分為深
【English Translation】 English version Emptiness and existence, as well as both existence and emptiness, and neither existence nor emptiness, are all playful arguments and should not be used in this way. Because after explaining the meaning of the Ekayana (One Vehicle) in the Buddhist scriptures, it should be widely elaborated. Moreover, the Buddha's teachings are to make the mind conform to the teachings, not to make the teachings conform to the mind. The mind takes attachment to appearances as its root, and the teachings take non-attainment as their main purpose. If the mind conforms to the teachings, and the teachings are non-attainment, then the mind is also non-attainment, and this is called teaching. If the teachings conform to the mind, and the mind is attached to appearances, then the teachings become stagnant and attached. Only a deluded mind can never promote the teachings. Therefore, Katyayana (one of the Buddha's ten great disciples) is rebuked for not using the mind of birth and death to speak of the true nature of reality. If the mind of birth and death is used to speak of the true nature of reality, the true nature of reality becomes birth and death. If the mind of true reality is used to speak of birth and death, then birth and death become true reality. Therefore, hearing about birth and death can enter the gate of true reality. However, most people who promote the scriptures use the teachings to accommodate the mind, and cannot make the mind conform to the teachings, so it is difficult to convince people. Is this false? Moreover, those who promote the scriptures will inevitably encounter many obstacles and are prone to generating a retreating mind, so it is difficult to convince people.
Question: Why is this so?
Answer: Since promoting the right path will inevitably harm the wrong path. Therefore, the wrong path resists, just like taking good medicine will inevitably trigger various diseases. Therefore, diseases invade the body, and then the diseases can be eliminated. This is probably the law of things.
Question: What power causes obstacles and retreat?
Answer: The Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says that it is the power of the Buddha. Now, from the perspective of reason, it is still the power of the scriptures. Because the power of promoting the right path can eliminate the wrong path, so it is the power of the scriptures.
Question: Although you have widely quoted various scriptures, it is indeed as you said. However, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) clearly explains the convergence of the three vehicles into one, revealing the real and opening the provisional. How does it also explain the meaning of emptiness?
Answer: The Twelve Gate Treatise says: 'Mahayana (Great Vehicle) is the profound Dharma treasury of all Buddhas in the ten directions and three times. To explain Mahayana to those with great merit and sharp roots is called the Great Vehicle.' The Great Vehicle has six meanings: First, it surpasses the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), so it is called Great; second, it is the Dharma ridden by all Buddhas and great beings, so it is called Great; third, it is the Dharma ridden by great Bodhisattvas such as Avalokiteshvara and Maitreya, so it is called Great; fourth, the Buddhas are the greatest, and this vehicle can reach, so it is called Great; fifth, it can eliminate the great suffering of sentient beings and give great benefits, so it is called Great; sixth, it can exhaust the edges and bottoms of all dharmas, so it is called Great. The Great Vehicle is divided into profound
義所謂空也。若通達是空則通達大乘。具足六波羅蜜無所障礙。論明大乘是十方三世諸佛甚深法藏。空復是法藏中之甚深。故知空者是深中之窮深。大中之極大。是以法華盛開三軌以空為高座。廣明四行以空為安樂。豈非菩埵之明訓道場之玄范耶。
難曰。夫會三歸一者正會有中諸行。以歸一佛乘。云何乃說空耶。將非指南為北以曉迷徒。論雖有誠言猶未鑒意。請為會通令無豪滯。
答。若領龍樹玄文已解會三妙旨。子既未悟。今當重明。夫會三歸一者本令二乘趣佛道。必由鑒乎實相。實相本亡言息慮。不知何以目之強名為空。以見空相故心無所依。心無所依故能動能出。乃名為乘。若不見空相則情有。情有所依所依則名有所得。若有所得不動不出。雖復終身舉手歷劫低頭無得佛義。是故歸一要悟空豈不勉哉。
次明翻譯緣起。
此經凡有二本。一正法華經。晉長安竺曇摩羅剎此言法護之所譯出。二妙法蓮華經。晉鳩摩羅什此云童壽。于偽秦弘始五年四月二十三日。于長安逍遙園譯出大品。後於草堂寺譯出此經二十七品。此二本有今古文質廣略之異。而大意同矣。復有大悲蓮華經。廣明慈悲之德。異上二經。是曇無讖所出。其中復有華首華嚴諸華經不一也。然晉有前後昔在江右名為西晉得五
十二年。此經猶在外國。自元王渡江左稱為東晉。至晉安帝義熙中此經始度。然宋得六十年。齊得二十三年。梁得四十四年。合二百二十九年。從梁至今五十年將三百年矣。
次明講經緣起。
法華既有新舊兩本講者亦應二人焉。名僧傳云。講經之始起竺法護。護公既親譯斯經理應敷闡。自護公之後釋安竺汰之流唯講舊本而已。及羅什至長安翻新法華竟道融講之開為九轍。時人呼為九轍法師。九轍之文今所未見。講新法花始乎融也。自融已后曇影道生之流染翰著述者非復一焉。次乎齊代有清信優婆塞劉虬。與十許名僧依傍安林壹遠之例什肇融垣之流。撰錄眾師之長秤為注法華也。爰至梁始三大法師碩學當時名高一代。大集數論遍釋眾經。但開善以涅槃騰譽。莊嚴以十地勝鬘擅名。光宅法華當時獨步。但光宅受經于中興寺印法師。印本壽春人俗姓朱氏。少游彭城從曇度受論。次從匡山惠龍受學法華。而印講斯經自少至老凡得二百五十遍。春秋六十六。永明元年卒。光宅云法師息慈之歲隨印在鐘山下定林寺聽法華經。下講竟住寺后石澗中累石為高座及以聽眾。於是自登石座霞述所聞。印未知之密聽其所說。一言靡遺。年至三十于妙音寺開法華凈名二經題。機辨縱橫道俗嘆伏。由是已來法華譽顯。
余流
【現代漢語翻譯】 現代漢語譯本：十二年。這部經書仍然在外國。自從元王渡江在左邊被稱為東晉，到晉安帝義熙年間，這部經書才傳入。宋朝獲得了六十年，齊朝獲得了二十三年，梁朝獲得了四十四年，總共二百二十九年。從梁朝到現在五十年，將近三百年了。
接下來闡明講經的緣起。
既然《法華經》有新舊兩個版本，講解的人也應該有兩位。在《名僧傳》中記載，講經的開始是竺法護（Zhu Fahu，人名）。竺法護既然親自翻譯了這部經書，理應加以闡述。自從竺法護之後，釋安（Shi An，人名）、竺汰（Zhu Tai，人名）等人只講解舊版本。等到鳩摩羅什（Kumarajiva，人名）到達長安，翻譯了新的《法華經》后，道融（Dao Rong，人名）講解這部經書，開創了九個綱要。當時人們稱他為『九轍法師』。九轍的文章現在已經看不到了。講解新《法華經》是從道融開始的。自從道融之後，曇影（Tan Ying，人名）、道生（Dao Sheng，人名）等人著書立說的人就數不勝數了。接下來到了齊代，有清信優婆塞劉虬（Liu Qiu，人名），與十幾位僧人效仿安林（An Lin，地名）的壹遠（Yi Yuan，人名）的例子，像什（Shi，指鳩摩羅什）、肇（Zhao，指僧肇）、融（Rong，指道融）、垣（Yuan，人名）等人一樣，撰錄各位法師的優點，稱之為《注法華》。到了梁朝，有三大法師，都是當時碩學之士，名聲很高，聚集在一起討論，普遍解釋各種經書。但是開善（Kai Shan，人名）以《涅槃經》聞名，莊嚴（Zhuang Yan，人名）以《十地經》、《勝鬘經》擅長，光宅（Guang Zhai，人名）講解《法華經》當時獨步天下。但是光宅在中興寺（Zhongxing Temple，寺名）向印法師（Yin Fashi，人名）學習經書。印法師是壽春（Shouchun，地名）人，俗姓朱。年輕時在彭城（Pengcheng，地名）跟隨曇度（Tan Du，人名）學習經論，後來又在匡山（Kuangshan，地名）跟隨惠龍（Hui Long，人名）學習《法華經》。印法師講解這部經書，從年輕到老，總共講了二百五十遍。春秋六十六歲，在永明元年去世。光宅說，在法師息慈（Xi Ci，人名）的年紀，跟隨印法師在鐘山（Zhongshan，地名）下的定林寺（Dinglin Temple，寺名）聽《法華經》。下講完畢后，住在寺廟後面的石澗中，用石頭壘成高座，以及聽眾的座位。於是親自登上石座，陳述所聽到的內容。印法師暗中聽他所說，一字不漏。光宅三十歲時，在妙音寺（Miaoyin Temple，寺名）開講《法華經》、《凈名經》兩部經，機智善辯，道俗都歎服。由此以來，《法華經》的聲譽就顯揚起來。
其餘的流派。
【English Translation】 English version: For twelve years, this scripture remained in foreign lands. From the time when King Yuan crossed the river and established the Eastern Jin Dynasty on the left, until the Yixi era of Emperor An of Jin, this scripture was finally introduced. The Song Dynasty lasted for sixty years, the Qi Dynasty for twenty-three years, and the Liang Dynasty for forty-four years, totaling two hundred and twenty-nine years. From the Liang Dynasty to the present, fifty years have passed, approaching three hundred years.
Next, the origins of lecturing on the scripture are clarified.
Since the 'Lotus Sutra' has both new and old versions, there should also be two lecturers. The 'Biographies of Eminent Monks' records that the beginning of lecturing on the scriptures started with Zhu Fahu (Zhu Fahu, a person's name). Since Zhu Fahu personally translated this scripture, he should have expounded it. After Zhu Fahu, monks like Shi An (Shi An, a person's name) and Zhu Tai (Zhu Tai, a person's name) only lectured on the old version. When Kumarajiva (Kumarajiva, a person's name) arrived in Chang'an and translated the new 'Lotus Sutra', Dao Rong (Dao Rong, a person's name) lectured on this scripture, creating nine outlines. At that time, people called him 'Master of the Nine Outlines'. The text of the nine outlines is no longer seen today. Lecturing on the new 'Lotus Sutra' began with Dao Rong. After Dao Rong, there were countless people like Tan Ying (Tan Ying, a person's name) and Dao Sheng (Dao Sheng, a person's name) who wrote and composed commentaries. Next, in the Qi Dynasty, there was the lay devotee Liu Qiu (Liu Qiu, a person's name), who, with more than ten monks, followed the example of Yi Yuan (Yi Yuan, a person's name) of Anlin (An Lin, a place name), like Shi (referring to Kumarajiva), Zhao (referring to Sengzhao), Rong (referring to Dao Rong), and Yuan (Yuan, a person's name), compiled the strengths of various masters and called it 'Commentary on the Lotus Sutra'. By the time of the Liang Dynasty, there were three great Dharma masters, all scholars of the time, with high reputations, who gathered together to discuss and universally explain various scriptures. However, Kai Shan (Kai Shan, a person's name) was famous for the 'Nirvana Sutra', Zhuang Yan (Zhuang Yan, a person's name) excelled in the 'Ten Stages Sutra' and the 'Shrimala Sutra', and Guang Zhai (Guang Zhai, a person's name) was unparalleled in lecturing on the 'Lotus Sutra' at that time. Guang Zhai received the scripture from Dharma Master Yin (Yin Fashi, a person's name) at Zhongxing Temple (Zhongxing Temple, a temple name). Dharma Master Yin was a native of Shouchun (Shouchun, a place name), with the surname Zhu. In his youth, he studied treatises with Tan Du (Tan Du, a person's name) in Pengcheng (Pengcheng, a place name), and later studied the 'Lotus Sutra' with Hui Long (Hui Long, a person's name) on Kuangshan (Kuangshan, a place name). Dharma Master Yin lectured on this scripture from youth to old age, a total of two hundred and fifty times. He was sixty-six years old and passed away in the first year of Yongming. Guang Zhai said that at the age of Dharma Master Xi Ci (Xi Ci, a person's name), he followed Dharma Master Yin at Dinglin Temple (Dinglin Temple, a temple name) under Zhongshan (Zhongshan, a place name) to listen to the 'Lotus Sutra'. After the lecture, he lived in the stone stream behind the temple, piling up stones to make a high seat and seats for the audience. Then he personally ascended the stone seat and narrated what he had heard. Dharma Master Yin secretly listened to what he said, without missing a word. When Guang Zhai was thirty years old, he began lecturing on the 'Lotus Sutra' and the 'Vimalakirti Sutra' at Miaoyin Temple (Miaoyin Temple, a temple name), his wit and eloquence were praised by both monks and laypeople. Since then, the reputation of the 'Lotus Sutra' has become prominent.
The remaining schools.
遁禹川疏記零落。因於講次略撰所聞目為評解。敢秤傳訓。蓋是以備漏失正自壞之路耳。
序其評意略有五焉。一依大乘論以通方等。蓋是釋經之弘軌通教之本宗也。大乘論者凡有二種。一通解大乘。謂中百十二門地持攝大乘論等。二別釋一部。謂大智度論地論金剛波若論法華論等。具解通別二論者始鑒大乘旨趣可講大乘經也。小乘論者亦有二焉。一通釋三藏。謂八干度婆娑成論等。二別釋一教如脅比丘造四阿含論以別釋四阿含教也。十八部婆娑別釋十八部律如善見之流。舍利弗毗曇別釋佛九分毗曇藏也。具解通別二論可講小乘經矣。故馬鳴龍樹造大乘論以通大乘。法勝訶梨著小乘論以解三藏。斯則朱紫異貫涇渭分流。而宗習數論以通方等。進無弘經之功退有傷論之失。
問。數論是弘經之長寧有乖傷之過。
答。通三藏之長如跋摩之序。障方等之失現法華之文。故言安住四行演說斯經不得親近小乘三藏學者。經有誠誡可不慎哉。
問。安知成論但解小乘。
答。訶梨自秤正論三藏寧非小乘必言斯實亦通方等者過在門人。非跋摩之咎也。又羅什翻成論竟命僧睿講之。睿序云。地水火風假也色香味觸實也。而精巧有餘明實不足。此三藏中之實耳。非方等之謂。序末又述什公語。秦人謂成
實論所明滅諦與方等均致。什嘆曰。秦人之無深識何以乃至於此乎。吾每疑其普信大乘。當知悟不由中迷可識矣。成論所明滅諦比于方等。其猶龍燭之於螢耀夜光之於魚目。未足喻其愚也。
問。以論通教過彰於前。用數弘經復有何失。
答。釋論解四緣義。有人問欲學四緣應學毗曇。云何乃學波若。龍樹答言毗曇初學似如可解。轉久推求則成邪見。以此詳之過逾於前。此評得失之一也。妙法蓮華經者蓋是群聖喉衿方等之秘奧。其文巧妙其義深遠。考經推論可謂教圓理滿。究竟無餘之說。自古爰今受持讀誦者則尤累滅于內。嘉瑞陳于外者不可稱言也。而人秉五時之規矩格無方之聖化。妄謂此經猶為半字明因未圓辨果不足。五時既爾四宗亦然。廢五四之妄談明究竟之圓旨。進有稱歎之福。退無誹謗之罪。評得失之二也。外云自見不明自強不勝。內辨長守一見喪其無方。偏用只文失其圓旨。故廣集異論捃采眾師。擇善而從有能必錄。至如慧基以空為乘本會無量義經。道生解壽量明常符法華之論。如斯之例皆可用也。如言昔有遍行六度之人。今教辨四車之說。又云未免二種生死已度五百由旬。斯皆經論無文。即事鉾楯皆所棄之。此評得失之三也。大智度論釋無作品。明巧說波若凡有十門。最後名為分別深淺難易
。深淺難易者如深水難度。若巧分散則深者為淺。而度則易也。而好事君子廣生細章略示大意。則昏彼清實翳其弘旨。或至前而進誦后至后而退誦前。進無益於文理退有勞于說聽。今刪其繁重正於乖闕使昏明殊鏡。冀有過半之功。評得失之四也。書雲華言不信信言不華。經云深悟者愛義淺識者好文。如見后章辨果謂初段明因。欲因果相對。又文始現六瑞於此土。亦現六瑞於他方。欲以二六文成雙。斯皆巧言在余而義勢不足。文具詳之。今觀龍樹之釋大品天親之解華嚴。唯使文顯理彰竟無斯意。故聖軌須依凡模宜棄。評得失之五也。
次明所弘之經。此經有十種不可思議。一者化主不可思議。諸餘經典之所無有。如見寶塔品說十方諸佛並皆雲集。一一方四百萬億那由他恒河沙諸佛如來遍滿其中。又多寶踴出謂過去佛集分身佛會。謂現在佛集十方菩薩來會謂未來佛集。略而言之十方三世並會鷲山。自此以外未有如斯之盛集也。二徒眾不可思議者。十方世界一一方四百萬億那由他諸佛侍者遍滿其中。又下方千世界塵數菩薩從地踴出遍滿十方虛空。如是等眾不可稱計。雖復始蓮華藏終跋提河亦未有如斯之眾謂徒眾不思議也。三教門不可思議者。諸餘經典之所無有。如華嚴大波若等各十萬偈尚已為多。釋論云法華無量無邊
【現代漢語翻譯】 現代漢語譯本：深奧與淺顯、困難與容易，就像深水難以渡過。如果巧妙地將深奧的內容分散開來，那麼深奧的也就變得淺顯，渡過也就容易了。然而，喜歡賣弄的君子廣泛地增加細枝末節，略微展示大意，這就會使那些原本不明白的人更加糊塗，遮蔽了經文的宏大旨意。甚至會出現前面的人才剛開始誦讀，後面的人就已經退回去誦讀前面內容的情況。這樣，前進對理解文理沒有幫助，後退又讓講述和聽聞的人感到勞累。現在我刪去那些繁瑣重複的內容，糾正那些乖謬缺失的地方，使昏暗和明亮像鏡子一樣分明，希望能夠達到事半功倍的效果。這是評論得失的第四點。 古人說，華麗的言辭不真實，真實的言辭不華麗。《經》中也說，深刻領悟的人喜愛義理，淺薄認識的人喜歡文采。例如，有人看到後面的章節辨別果報，就說前面的段落闡明原因，想要使因果相對。又如，經文開始時顯現六種瑞相於此土，也顯現六種瑞相於他方，想要用兩個六來使文章成雙成對。這些都是在文辭上賣弄技巧，而義理卻不足。這些情況在原文中已經詳細說明。現在看龍樹（Nāgārjuna）菩薩對《大品般若經》的解釋，天親（Vasubandhu）菩薩對《華嚴經》的解釋，都只是爲了使文辭顯明，義理彰顯，完全沒有這些（賣弄文辭）的意思。所以，聖人的規範應該遵循，凡夫的模式應該拋棄。這是評論得失的第五點。 接下來闡明所弘揚的經典。這部經有十種不可思議之處。第一，化主（教化的主導者）不可思議。這是其他經典所沒有的。例如，《見寶塔品》中說，十方諸佛都雲集而來，每一方都有四百萬億那由他（nayuta，數量單位）恒河沙（gaṅgā-nadī-vālukā，恒河沙）數量的諸佛如來遍滿其中。又如，多寶佛（Prabhūtaratna）從地涌出，這是過去的佛聚集；分身佛（buddha-kāya）大會，這是現在的佛聚集；十方菩薩來會，這是未來的佛聚集。簡略地說，十方三世的佛都聚集在鷲峰山（Gṛdhrakūṭa）。自此以外，沒有如此盛大的集會。第二，徒眾不可思議。十方世界，每一方都有四百萬億那由他諸佛的侍者遍滿其中。又有下方千世界塵數（loka-dhātu-paramāṇu-rajas，世界微塵數）的菩薩從地涌出，遍滿十方虛空。像這樣的徒眾，不可稱量計算。即使從《始蓮華藏世界品》到《跋提河》，也沒有如此眾多的徒眾。這就是徒眾不可思議。 第三，教門不可思議。這是其他經典所沒有的。例如，《華嚴經》中，每一品都有十萬偈頌，就已經很多了。《釋論》中說，《法華經》的教義無量無邊。
【English Translation】 English version: Profundity and shallowness, difficulty and ease, are like deep water that is difficult to cross. If the profound content is skillfully dispersed, then the profound becomes shallow, and crossing becomes easy. However, gentlemen who like to show off widely add trivial details and slightly reveal the main idea, which will confuse those who do not understand and obscure the grand purpose of the scripture. It may even happen that those in front have just begun to recite, and those behind have already retreated to recite the previous content. In this way, advancing does not help in understanding the text, and retreating makes the speaker and listener feel tired. Now I will delete the cumbersome and repetitive content, correct the erroneous and missing parts, so that darkness and light are as distinct as a mirror, hoping to achieve twice the result with half the effort. This is the fourth point of commenting on gains and losses. It is said that flowery words are not trustworthy, and trustworthy words are not flowery. The scripture also says that those who deeply understand love the meaning, and those who know superficially like the writing style. For example, someone sees the later chapters distinguishing the results and says that the previous paragraphs explain the causes, wanting to make cause and effect relative. Also, the scripture begins by showing six auspicious signs in this land and also showing six auspicious signs in other lands, wanting to use two sixes to make the writing complete in pairs. These are all showing off skills in writing, but the meaning is insufficient. These situations have been explained in detail in the original text. Now, looking at Nāgārjuna's explanation of the Mahāprajñāpāramitā Sūtra and Vasubandhu's explanation of the Avataṃsaka Sūtra, they only aim to make the writing clear and the meaning obvious, without any of these (showing off writing skills) intentions. Therefore, the norms of the saints should be followed, and the models of ordinary people should be discarded. This is the fifth point of commenting on gains and losses. Next, I will explain the scripture that is being promoted. This scripture has ten inconceivable aspects. First, the transformation body (the guiding teacher) is inconceivable. This is something that other scriptures do not have. For example, the Devadatta chapter says that all the Buddhas of the ten directions gather, and in each direction, there are four million billion nayutas (nayuta, a unit of measurement) of gaṅgā-nadī-vālukā (sands of the Ganges River) of Buddhas and Tathāgatas filling it. Also, Prabhūtaratna (Many Jewels Buddha) emerges from the earth, which is the gathering of past Buddhas; the gathering of transformation bodies (buddha-kāya), which is the gathering of present Buddhas; and the gathering of Bodhisattvas from the ten directions, which is the gathering of future Buddhas. In short, the Buddhas of the ten directions and three times gather on Gṛdhrakūṭa (Vulture Peak). Since then, there has not been such a grand gathering. Second, the assembly is inconceivable. In each of the ten directions, there are four million billion nayutas of attendants of the Buddhas filling it. There are also Bodhisattvas from the lower thousand worlds, as many as the loka-dhātu-paramāṇu-rajas (world-dust motes), emerging from the earth and filling the ten directions. Such an assembly is immeasurable. Even from the Beginning Lotus Treasury World to the Bhadra River, there has not been such a large assembly. This is the inconceivable assembly. Third, the teachings are inconceivable. This is something that other scriptures do not have. For example, in the Avataṃsaka Sūtra, each chapter has 100,000 verses, which is already a lot. The Śāstra says that the teachings of the Lotus Sūtra are immeasurable and boundless.
如大海水。又大通智勝佛說是華法經如恒河沙偈。威音王佛說此法華經二十千萬億那由他偈。斯則教門不可思議也。四時節不可思議日月燈明佛說此法華經六十小劫妙光菩薩於八十小劫說法華經。大通智勝佛於八千劫說法華經。十六沙彌於八萬四千劫說法華經。釋迦佛說此經時踴出菩薩問訊諸佛。如是時聞經五十小劫說法華經。時節何可秤計故名時節不可思議也。五者利益不可思議。如分別功德品初有十二種利益。始自無量恒河沙菩薩悟無生忍。終到八佛世界塵數眾生髮菩提心。諸餘經教悟道者亦未有如斯之例。故利益不可思議也。六者國土不可思議。如釋迦牟尼欲容受分身諸佛故。各變八方六萬億那由他國皆成凈土。又神力品云於時十方世界通為一佛國土。說余經時或有變土或不變土或變一土或變一會。未有如斯莊嚴事也。故國土不可思議也。七神力不可思議。如釋迦及十方佛一時現七種神力滿百千歲。諸餘經典雖現神力或但一佛或但一時亦未有如斯之事。故神力不可思議也。八功德不可思議。如第五十人展轉聞經一念隨喜者。勝佈施四百萬億阿僧祇世界六趣眾生一切樂具及令得阿羅漢道。況受持讀誦解脫福不可量。故功德不可思議也。九者結束始終融會權實。一化教門煥然可領。諸餘經典直說而已。謂教門不可思
【現代漢語翻譯】 現代漢語譯本： 如大海水。又大通智勝佛（Mahābhijñājñānābhibhū-buddha）說是《法華經》如恒河沙偈。威音王佛（Bhiṣmagarjitasvararāja-buddha）說此《法華經》二十千萬億那由他（nayuta，數量單位）偈。斯則教門不可思議也。 四時節不可思議：日月燈明佛（Candrasūryapradīpa-buddha）說此《法華經》六十小劫，妙光菩薩（Wonderful Light Bodhisattva）於八十小劫說法華經。大通智勝佛於八千劫說法華經。十六沙彌於八萬四千劫說法華經。釋迦佛（Śākyamuni Buddha）說此經時，踴出菩薩問訊諸佛。如是時聞經五十小劫說法華經。時節何可秤計？故名時節不可思議也。 五者利益不可思議：如《分別功德品》初有十二種利益。始自無量恒河沙菩薩悟無生忍（anutpattika-dharma-kṣānti，對事物不生不滅的真理的領悟）。終到八佛世界塵數眾生髮菩提心。諸餘經教悟道者亦未有如斯之例。故利益不可思議也。 六者國土不可思議：如釋迦牟尼欲容受分身諸佛故，各變八方六萬億那由他國皆成凈土。又《神力品》云：『於時十方世界通為一佛國土。』說余經時或有變土或不變土，或變一土或變一會。未有如斯莊嚴事也。故國土不可思議也。 七神力不可思議：如釋迦及十方佛一時現七種神力滿百千歲。諸餘經典雖現神力，或但一佛或但一時，亦未有如斯之事。故神力不可思議也。 八功德不可思議：如第五十人展轉聞經一念隨喜者，勝佈施四百萬億阿僧祇（asaṃkhya，極大的數字）世界六趣眾生一切樂具及令得阿羅漢（arhat，已證得涅槃的聖者）道。況受持讀誦解脫福不可量。故功德不可思議也。 九者結束始終融會權實，一化教門煥然可領。諸餘經典直說而已。謂教門不可思
【English Translation】 English version: Like the water of the great ocean. Furthermore, Mahābhijñājñānābhibhū-buddha (Great Universal Wisdom Excellence Buddha) preached this Lotus Sutra in verses as numerous as the Ganges sands. Bhiṣmagarjitasvararāja-buddha (Awesome Sound King Buddha) preached this Lotus Sutra in twenty million kotis of nayutas (a unit of large number) of verses. Therefore, the teaching is inconceivable. Fourth, the time is inconceivable: Candrasūryapradīpa-buddha (Sun Moon Light Buddha) preached this Lotus Sutra for sixty small kalpas (an immense period of time), Wonderful Light Bodhisattva preached the Lotus Sutra for eighty small kalpas. Mahābhijñājñānābhibhū-buddha preached the Lotus Sutra for eight thousand kalpas. The sixteen Shramanas (novice monks) preached the Lotus Sutra for eighty-four thousand kalpas. When Śākyamuni Buddha (釋迦佛) preached this sutra, bodhisattvas sprang forth and inquired after the Buddhas. At such times, hearing the sutra, they preached the Lotus Sutra for fifty small kalpas. How can the time be measured? Therefore, it is called the inconceivable time. Fifth, the benefits are inconceivable: As in the beginning of the Distinctions in Benefits chapter, there are twelve kinds of benefits. Starting from countless Ganges sands of bodhisattvas attaining the anutpattika-dharma-kṣānti (忍, the insight into the non-arising of all dharmas). Ending with as many beings as the dust particles of eight Buddha-worlds generating the bodhicitta (菩提心, the mind of enlightenment). Other sutras and teachings have not had such examples of those attaining enlightenment. Therefore, the benefits are inconceivable. Sixth, the land is inconceivable: As Śākyamuni (釋迦牟尼) wished to accommodate the manifested Buddhas, he transformed each of the eight directions of sixty million kotis of nayutas of lands into pure lands. Furthermore, the Supernatural Powers chapter says: 'At that time, the ten directions of the world were all united into one Buddha-land.' When other sutras are preached, sometimes the land is transformed, sometimes it is not, sometimes one land is transformed, or sometimes one assembly is transformed. There has never been such a magnificent event. Therefore, the land is inconceivable. Seventh, the spiritual power is inconceivable: As Śākyamuni (釋迦牟尼) and the Buddhas of the ten directions simultaneously manifested seven kinds of spiritual powers for a full hundred thousand years. Although other sutras manifest spiritual powers, it is either only one Buddha or only one time, and there has never been such an event. Therefore, the spiritual power is inconceivable. Eighth, the merits are inconceivable: As the fiftieth person who hears the sutra in succession and rejoices in one thought, it surpasses the merit of giving all kinds of joyful things to all beings in the six realms of four million kotis of asamkhya (阿僧祇, countless) worlds and enabling them to attain the state of arhat (阿羅漢, enlightened being). Moreover, the blessings of upholding, reciting, and understanding are immeasurable. Therefore, the merits are inconceivable. Ninth, it concludes by harmonizing the expedient and the real from beginning to end, making the entire teaching clear and understandable. Other sutras only speak directly. This is what is meant by the inconceivable teaching.
議也。十者開近顯遠融會真應。無方大用三世益物。余教不明此經獨有。謂身不思議也。以有如是十種難思事。持說之人累滅于內瑞獲于外。僧弼廣載豈徒然哉。
○第二序說經意。
問。佛以何因緣故說是妙法蓮華經。諸佛不以無事及少因緣而自發言。譬如須彌山王不以無事及少因緣而動。今有何等大因緣說是經耶。
答。諸佛住三事示現說十二部經。三事示現即是三輪。一他心輪二神通輪三說法輪。既住三事說十二部經。當知亦住三事說法華也。
問。以何義故住於三事說此經耶。
答。三事示現即是如來三業利物。他心輪謂意業利物。神通輪謂身業利物。說法輪謂口業利物。
問。此經何處明三輪耶。
答。如入無量義處三昧謂他心輪也。放光動地雨華現土者謂神通輪也。從三昧起廣說法華經終竟一經謂說法輪也。又總論教門凡有二種。一者正果謂如來身。二者依果即國土等。若現諸佛依正二果謂神通輪。若說諸佛依正二果謂說法輪。應機而示此二謂他心輪。故壽量品云。或說己身或說他身謂說法輪也。或示己事或示他事謂神通輪也。序品之中盛明斯義也。又他心輪謂知病識藥。現通說法謂應病授藥。又應生福德為之現通應生智慧為之說法。又現通則發起信心說法
【現代漢語翻譯】 現代漢語譯本： 這是在討論。《法華經》的十種殊勝之處在於開啟近處，彰顯遠處，融合真實與應化，具有無邊的廣大作用，在過去、現在、未來三世利益眾生。其他經典不明白這些道理，唯有此經獨具。這被稱為身不思議。因為具備這十種難以思議的事情，所以，受持、宣說此經的人，內在的罪業會消滅，外在會獲得吉祥的徵兆。僧弼廣泛地記載這些事蹟，難道是徒勞無功的嗎？
○第二部分是解釋經文的意義。
問：佛陀因為什麼樣的因緣，才宣說這部《妙法蓮華經》？諸佛不會因為沒有事情或者只有很少的因緣就隨意發言。譬如須彌山王（Sumeru Mountain King，佛教宇宙觀中的中心山）不會因為沒有事情或者只有很少的因緣就震動。現在有什麼樣的大因緣，才宣說這部經呢？
答：諸佛安住於三種示現，宣說十二部經（Twelve Divisions of the Scriptures，佛教經典的不同體裁分類）。三種示現就是三輪（Three Wheels，佛陀教化的三種方式）。第一是他心輪（Telepathy Wheel，通過心靈感應來教化），第二是神通輪（Miraculous Power Wheel，通過神通來教化），第三是說法輪（Dharma Wheel，通過說法來教化）。既然安住於三種示現，宣說十二部經，那麼應當知道，也是安住於三種示現，宣說《法華經》。
問：因為什麼樣的意義，才安住於三種示現，宣說這部經呢？
答：三種示現就是如來（Tathagata，佛的稱號）的三業（Three Karmas，身、口、意三種行為）利益眾生。他心輪是指意業（Mental Karma，思想行為）利益眾生。神通輪是指身業（Physical Karma，身體行為）利益眾生。說法輪是指口業（Verbal Karma，語言行為）利益眾生。
問：這部經的什麼地方說明了三輪呢？
答：如進入無量義處三昧（Samadhi of the Immeasurable Meaning，一種禪定狀態），這指的是他心輪。放光、震動大地、降下花雨、顯現凈土，這指的是神通輪。從三昧中起來，廣泛地宣說《法華經》，最終完成一部經，這指的是說法輪。另外，總的來說，教門（teachings）凡有兩種。第一是正果（True Result，佛的果位），指的是如來身。第二是依果（Dependent Result，佛的國土），指的是國土等等。如果顯現諸佛的依正二果（Environment and Body，佛的國土和佛身），這指的是神通輪。如果宣說諸佛的依正二果，這指的是說法輪。應機施教，示現這兩種，這指的是他心輪。所以《壽量品》（Chapter on the Duration of Life of the Tathagata）中說：『或者說自己的身，或者說他人的身』，這指的是說法輪。『或者示現自己的事，或者示現他人的事』，這指的是神通輪。《序品》（Introduction Chapter）之中盛大地闡明了這個意義。另外，他心輪指的是知道眾生的病癥，辨識相應的藥物。顯現神通，宣說佛法，指的是應眾生的病癥，給予相應的藥物。又應使眾生生起福德，為此顯現神通；應使眾生生起智慧，為此宣說佛法。又顯現神通，就能發起眾生的信心，說法
【English Translation】 English version: This is a discussion. The ten excellences of the 'Lotus Sutra' lie in opening the near, revealing the far, integrating the true and the manifested, possessing boundless great functions, and benefiting beings in the past, present, and future. Other teachings do not understand these principles; only this sutra possesses them uniquely. This is called the inconceivable nature of the body. Because it possesses these ten kinds of inconceivable matters, those who uphold and proclaim this sutra will have their inner sins eradicated and receive auspicious signs outwardly. Monk Bi's extensive records of these events are surely not in vain.
○ The second part explains the meaning of the sutra.
Question: For what reason did the Buddha proclaim this 'Wonderful Dharma Lotus Flower Sutra'? Buddhas do not speak without a cause or with only a small cause. For example, Mount Sumeru (Sumeru Mountain King, the central mountain in Buddhist cosmology) does not shake without a cause or with only a small cause. What great cause is there now for proclaiming this sutra?
Answer: The Buddhas abide in three manifestations and proclaim the twelve divisions of the scriptures (Twelve Divisions of the Scriptures, different categories of Buddhist texts). The three manifestations are the three wheels (Three Wheels, three ways of the Buddha's teaching). The first is the Telepathy Wheel (Telepathy Wheel, teaching through telepathy), the second is the Miraculous Power Wheel (Miraculous Power Wheel, teaching through miraculous powers), and the third is the Dharma Wheel (Dharma Wheel, teaching through Dharma). Since they abide in the three manifestations and proclaim the twelve divisions of the scriptures, it should be known that they also abide in the three manifestations and proclaim the 'Lotus Sutra'.
Question: For what reason do they abide in the three manifestations and proclaim this sutra?
Answer: The three manifestations are the Tathagata's (Tathagata, title of the Buddha) three karmas (Three Karmas, actions of body, speech, and mind) benefiting beings. The Telepathy Wheel refers to the mental karma (Mental Karma, actions of thought) benefiting beings. The Miraculous Power Wheel refers to the physical karma (Physical Karma, actions of body) benefiting beings. The Dharma Wheel refers to the verbal karma (Verbal Karma, actions of speech) benefiting beings.
Question: Where in this sutra are the three wheels explained?
Answer: Such as entering the Samadhi of the Immeasurable Meaning (Samadhi of the Immeasurable Meaning, a state of meditation), this refers to the Telepathy Wheel. Emitting light, shaking the earth, raining down flowers, and manifesting pure lands, this refers to the Miraculous Power Wheel. Arising from samadhi and extensively proclaiming the 'Lotus Sutra', ultimately completing a sutra, this refers to the Dharma Wheel. Furthermore, generally speaking, there are two kinds of teachings. The first is the True Result (True Result, the state of Buddhahood), which refers to the Tathagata's body. The second is the Dependent Result (Dependent Result, the Buddha's land), which refers to the land and so on. If the Buddhas' environment and body (Environment and Body, the Buddha's land and the Buddha's body) are manifested, this refers to the Miraculous Power Wheel. If the Buddhas' environment and body are proclaimed, this refers to the Dharma Wheel. Teaching according to the capacity of beings and manifesting these two, this refers to the Telepathy Wheel. Therefore, the 'Chapter on the Duration of Life of the Tathagata' (Chapter on the Duration of Life of the Tathagata) says: 'Or speaking of one's own body, or speaking of others' bodies,' this refers to the Dharma Wheel. 'Or manifesting one's own affairs, or manifesting others' affairs,' this refers to the Miraculous Power Wheel. The 'Introduction Chapter' (Introduction Chapter) extensively elucidates this meaning. Furthermore, the Telepathy Wheel refers to knowing the beings' illnesses and recognizing the corresponding medicine. Manifesting miraculous powers and proclaiming the Dharma refers to giving the corresponding medicine according to the beings' illnesses. Furthermore, to cause beings to generate merit, miraculous powers are manifested for them; to cause beings to generate wisdom, the Dharma is proclaimed for them. Furthermore, manifesting miraculous powers can arouse beings' faith, and proclaiming the Dharma
則生物智慧。佛法大海信為能入智為能度則佛法具矣。又神通輪冥密利物說法輪顯現益緣。聖化雖多無離顯密。又神通輪方便發起說法輪開宗授法。又神通輪拔苦與樂說法輪滅惑生解。又神通輪顯佛功德業說法輪顯佛智慧業。又神通輪濟三惡道令其離苦。說法輪勸三善道令其進行。又說法輪顯波若德神通輪顯法身德如大經四相品說。以有如是種種義故住三事也。
問。昔用三輪與今何異耶。
答。譬喻品云。是時長者作是思惟。當以衣裓若以機案從捨出之。作是思惟謂他心輪。當以衣裓謂神通輪。若以機案謂說法輪。合譬中雲。如來複作是念。若但以神通力及智慧力即其事也。但成道初時即欲以三輪化物令入一乘。而根緣未堪今始得用故與昔不同也。
問。三輪有何次第。
答。三輪之中他心為本。謂知病識藥然後乃現神通說法輪應病授藥也。以他心為本。是以如來前入三昧次現神通。然後起定說法也。
問。初品之中具幾輪耶。
答。就佛為論初品入定現瑞但有二輪。而彌勒之問文殊之答亦是說法輪也。從方便品起定說法竟於一經謂說法輪。其中有現通等事屬神通輪。
問。六通之中三輪是何等通耶。
答。就六通義三是示現。三非示現。他心通即他心輪。如意
【現代漢語翻譯】 現代漢語譯本： 那麼，生物的智慧就產生了。佛法的大海，以信為能入之門，以智為能渡之舟，那麼佛法就完備了。神通輪在冥冥之中利益眾生，說法輪則顯現出來增益緣分。聖人的教化雖然多種多樣，但沒有離開顯現和秘密。神通輪是方便的開始，說法輪則是開宗立派、傳授佛法。神通輪拔除眾生的痛苦，給予他們快樂，說法輪則滅除迷惑，產生理解。神通輪彰顯佛的功德事業，說法輪彰顯佛的智慧事業。神通輪救濟三惡道（地獄、餓鬼、畜生），使他們脫離痛苦，說法輪勸導三善道（天、人、阿修羅），使他們不斷前進。說法輪彰顯般若（prajna，智慧）的功德，神通輪彰顯法身（dharmakaya，佛的法性之身）的功德，正如《大經》四相品所說。因為有這樣種種的意義，所以安住于這三件事上。 問：過去所用的三輪（神通輪、說法輪、他心輪）與現在有什麼不同呢？ 答：《譬喻品》中說：『這時長者心想，應當用衣裓（yifu，包裹東西的布）或者機案（jian，桌子）把他們從房子里弄出來。』『作是思惟』指的是他心輪，『當以衣裓』指的是神通輪，『若以機案』指的是說法輪。合譬中說：『如來又這樣想，如果只用神通力和智慧力就可以了。』只是成道之初就想用三輪來教化眾生，使他們進入一乘（ekayana，唯一的解脫之道），但根機和因緣還不成熟，現在才能夠使用，所以與過去不同。 問：三輪有什麼次第呢？ 答：三輪之中，他心輪是根本。也就是說，先知道病癥，識別藥物，然後才顯現神通，說法輪才能應病授藥。以他心輪為根本，所以如來先入三昧（samadhi，禪定），然後才顯現神通，然後才從禪定中出來說法。 問：初品（第一品）之中具備了幾輪呢？ 答：就佛而言，初品入定現瑞，只有二輪。而彌勒（Maitreya，未來佛）的提問，文殊（Manjusri，智慧的象徵）的回答，也是說法輪。從《方便品》開始，起定說法，直到一經結束，都屬於說法輪。其中有顯現神通等事，屬於神通輪。 問：六通（六種神通）之中，三輪是哪幾種通呢？ 答：就六通的意義來說，三種是示現，三種不是示現。他心通就是他心輪，如意
【English Translation】 English version: Thus, the wisdom of beings arises. The ocean of Buddha-dharma, with faith as the means to enter and wisdom as the means to cross over, then the Buddha-dharma is complete. The Wheel of Miraculous Power benefits beings in secret, while the Wheel of Dharma-teaching manifests to increase affinities. Although the saintly transformations are many, they do not depart from the manifest and the secret. The Wheel of Miraculous Power is the beginning of expedient means, while the Wheel of Dharma-teaching is the establishment of a school and the transmission of the Dharma. The Wheel of Miraculous Power removes the suffering of beings and gives them joy, while the Wheel of Dharma-teaching extinguishes delusion and generates understanding. The Wheel of Miraculous Power manifests the meritorious deeds of the Buddha, while the Wheel of Dharma-teaching manifests the wisdom deeds of the Buddha. The Wheel of Miraculous Power saves the three evil realms (hell, hungry ghosts, animals), causing them to leave suffering, while the Wheel of Dharma-teaching exhorts the three good realms (heaven, humans, asuras), causing them to advance continuously. The Wheel of Dharma-teaching manifests the merit of prajna (wisdom), while the Wheel of Miraculous Power manifests the merit of dharmakaya (the Dharma-body of the Buddha), as stated in the 'Four Aspects' chapter of the Great Sutra. Because there are such various meanings, one abides in these three matters. Question: How are the three wheels (Wheel of Miraculous Power, Wheel of Dharma-teaching, Wheel of Mind-reading) used in the past different from those used now? Answer: The 'Parable' chapter says: 'At that time, the elder thought, 'I should use a cloth wrapper (yifu, cloth for wrapping things) or a low table (jian, table) to get them out of the house.'' 'Thinking in this way' refers to the Wheel of Mind-reading, 'should use a cloth wrapper' refers to the Wheel of Miraculous Power, and 'if using a low table' refers to the Wheel of Dharma-teaching. The combined parable says: 'The Tathagata also thought, 'If only miraculous power and wisdom power are used, that would be sufficient.'' It is just that at the beginning of enlightenment, he wanted to use the three wheels to teach beings, causing them to enter the One Vehicle (ekayana, the only path to liberation), but their roots and conditions were not yet ripe, and now they can be used, so it is different from the past. Question: What is the order of the three wheels? Answer: Among the three wheels, the Wheel of Mind-reading is fundamental. That is to say, first know the illness, recognize the medicine, and then manifest miraculous powers, so that the Wheel of Dharma-teaching can prescribe medicine according to the illness. Taking the Wheel of Mind-reading as the foundation, the Tathagata first enters samadhi (meditative concentration), then manifests miraculous powers, and then arises from samadhi to teach the Dharma. Question: How many wheels are contained in the first chapter? Answer: As far as the Buddha is concerned, the first chapter, entering samadhi and manifesting auspicious signs, only has two wheels. And Maitreya's (Maitreya, the future Buddha) question and Manjusri's (Manjusri, symbol of wisdom) answer are also the Wheel of Dharma-teaching. From the 'Expedient Means' chapter onwards, arising from samadhi and teaching the Dharma, until the end of the sutra, all belong to the Wheel of Dharma-teaching. Among them, there are manifestations of miraculous powers, which belong to the Wheel of Miraculous Power. Question: Among the six superknowledges, which superknowledges are the three wheels? Answer: In terms of the meaning of the six superknowledges, three are manifestations, and three are not manifestations. The superknowledge of knowing others' minds is the Wheel of Mind-reading, the superknowledge of free
通謂神通輪。漏盡通謂說法輪。
問。餘三通何以不名示現。
答。他心等三能令眾生即事信驗。故名示現。天眼等三則不能爾。故不名示現也。此通釋一經而正擬初品也。
複次欲說諸佛三種凈義故說是經。一者五戒十善以凈三途。二者說四諦十二因緣以凈三界。三者說方等一乘以凈二乘。具此三凈令諸眾生得出三界內外火宅故說是經也。
複次欲明三引法門故說是經。一者如來出世之始竟法華之前。引九十六種邪見及在家眾生。歸五乘正法。二者引五乘之異同歸一乘。即法華初段意也。三引一乘之因歸法身之果。此經後段意也。此之三引無教不收無理不攝。今具明三引究竟法故說是經也。
複次欲明權實二智相資成故說是經。所以然者非權無以辨實。非實無以明權。由實起權由權顯實。由權顯實故權資于實。由實起權故實資于權。三世諸佛智用雖多不出斯二。但迷宗之徒或執權而喪實。或守實而亡權。今欲開顯權實二智相資成故說是經也。
複次欲說根本法輪故說是經。根本法輪者謂三世諸佛出世。為一大事因緣即說一乘之道。但根緣未堪故於一說三。即以一乘為本三乘教為末。但大緣既熟堪受一乘。今欲還說根本法輪故說此經也。
問。佛初成道欲以一乘化物不得
【現代漢語翻譯】 現代漢語譯本 通達一切的神通稱為神通輪（神通的輪轉，指其普遍性）。斷盡煩惱的神通稱為說法輪（通過說法來斷盡煩惱）。
問：為什麼其餘三種神通不稱為示現（展示）？
答：他心通（瞭解他人心思的神通）、宿命通（瞭解過去世的神通）、漏盡通（斷盡煩惱的神通）這三種神通能讓眾生立即相信並驗證，所以稱為示現。而天眼通（能見遠處或微細事物的神通）、天耳通（能聽遠處聲音的神通）、神足通（能隨意到達任何地方的神通）則不能這樣，所以不稱為示現。這個解釋是總括整部經，而主要針對初品。
其次，爲了宣說諸佛三種清凈的意義，所以宣說這部經。第一，通過五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）和十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）來凈化三途（地獄、餓鬼、畜生）。第二，宣說四諦（苦、集、滅、道）和十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）來凈化三界（欲界、色界、無色界）。第三，宣說方等（廣大的、平等的教義）和一乘（唯一的成佛之道）來凈化二乘（聲聞乘、緣覺乘）。具備這三種清凈，使眾生能夠脫離三界內外的火宅（比喻充滿痛苦的世界），所以宣說這部經。
其次，爲了闡明三種引導的法門，所以宣說這部經。第一，如來（佛的稱號）出世之初，直到《法華經》之前，引導九十六種邪見以及在家眾生，歸向五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）正法。第二，引導五乘的異同歸於一乘，這就是《法華經》初段的意義。第三，引導一乘的因歸於法身（佛的真身）的果。這是這部經後段的意義。這三種引導，沒有哪種教義不能涵蓋，沒有哪種道理不能統攝。現在完整地闡明三種引導的究竟法，所以宣說這部經。
其次，爲了闡明權智（方便的智慧）和實智（真實的智慧）相互資助成就，所以宣說這部經。之所以這樣，是因為沒有權智就無法辨別實智，沒有實智就無法闡明權智。由實智生起權智，由權智顯現實智。由權智顯現實智，所以權智資助於實智。由實智生起權智，所以實智資助於權智。三世諸佛的智慧運用雖然很多，但都離不開這兩種。但是迷惑宗派的人，或者執著于權智而喪失實智，或者固守實智而喪失權智。現在想要開顯權智和實智相互資助成就，所以宣說這部經。
其次，爲了宣說根本法輪（根本的佛法教義），所以宣說這部經。根本法輪是指三世諸佛出世，爲了一個重大因緣，即宣說一乘之道。但因為眾生的根基和因緣尚未成熟，所以在宣說一乘的同時也宣說三乘（聲聞乘、緣覺乘、菩薩乘）。即以一乘為根本，三乘教為枝末。但當衆生的因緣成熟，能夠接受一乘時，現在想要回歸宣說根本法輪，所以宣說這部經。
問：佛陀最初成道時想要用一乘教化眾生，卻未能成功？
【English Translation】 English version The penetration of all supernatural powers is called the 'Wheel of Supernatural Powers' (referring to its universality). The penetration of the exhaustion of outflows is called the 'Wheel of Dharma' (exhausting outflows through teaching the Dharma).
Question: Why are the other three penetrations not called 'Manifestation'?
Answer: The three penetrations of knowing others' minds (telepathy), knowing past lives (retrocognition), and the exhaustion of outflows (freedom from defilements) can enable sentient beings to immediately believe and verify, hence they are called 'Manifestation'. The three penetrations of the divine eye (clairvoyance), the divine ear (clairaudience), and the supernatural power of locomotion (ability to travel anywhere at will) cannot do so, hence they are not called 'Manifestation'. This explanation encompasses the entire sutra, but primarily addresses the initial chapter.
Furthermore, this sutra is expounded to explain the three kinds of purity of all Buddhas. First, using the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants) and the Ten Virtues (abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views) to purify the three evil realms (hell, hungry ghosts, animals). Second, expounding the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation) and the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death) to purify the Three Realms (desire realm, form realm, formless realm). Third, expounding the Vaipulya (extensive and equal teachings) and the One Vehicle (the single path to Buddhahood) to purify the Two Vehicles (Śrāvakayāna - Vehicle of Hearers, Pratyekabuddhayāna - Vehicle of Solitary Buddhas). Possessing these three purities enables sentient beings to escape the burning house (a metaphor for the world filled with suffering) within and outside the Three Realms, hence this sutra is expounded.
Furthermore, this sutra is expounded to clarify the three methods of guidance. First, from the beginning of the Tathāgata's (title for the Buddha) appearance in the world until before the Lotus Sutra, guiding the ninety-six kinds of heretical views and laypeople to return to the correct Dharma of the Five Vehicles (human vehicle, deva vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Second, guiding the similarities and differences of the Five Vehicles to return to the One Vehicle, which is the meaning of the initial section of the Lotus Sutra. Third, guiding the cause of the One Vehicle to return to the fruit of the Dharmakāya (the body of the Dharma). This is the meaning of the latter section of this sutra. These three guidances encompass all teachings and include all principles. Now, this sutra is expounded to fully clarify the ultimate Dharma of the three guidances.
Furthermore, this sutra is expounded to clarify that expedient wisdom (upāya-jñāna) and real wisdom (tattva-jñāna) mutually support each other to achieve accomplishment. The reason for this is that without expedient wisdom, one cannot distinguish real wisdom, and without real wisdom, one cannot clarify expedient wisdom. Expedient wisdom arises from real wisdom, and real wisdom is manifested by expedient wisdom. Because real wisdom is manifested by expedient wisdom, expedient wisdom supports real wisdom. Because expedient wisdom arises from real wisdom, real wisdom supports expedient wisdom. Although the application of wisdom by the Buddhas of the three times is numerous, it does not go beyond these two. However, those who are deluded in their doctrines either cling to expedient wisdom and lose real wisdom, or cling to real wisdom and lose expedient wisdom. Now, this sutra is expounded to reveal that expedient wisdom and real wisdom mutually support each other to achieve accomplishment.
Furthermore, this sutra is expounded to explain the fundamental Wheel of Dharma. The fundamental Wheel of Dharma refers to the appearance of the Buddhas of the three times in the world for one great cause and condition, which is to expound the path of the One Vehicle. However, because the roots and conditions of sentient beings are not yet mature, they expound the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) while also expounding the One Vehicle. That is, the One Vehicle is the root, and the teachings of the Three Vehicles are the branches. But when the conditions of sentient beings are mature and they are able to receive the One Vehicle, now they want to return to expounding the fundamental Wheel of Dharma, hence this sutra is expounded.
Question: When the Buddha first attained enlightenment, he wanted to use the One Vehicle to transform sentient beings, but was unsuccessful?
。華嚴教明初成道為諸菩薩亦說一乘。二經何異。
答。教異釋不同。若如南方五時之說北方四宗之論。皆雲華嚴為圓滿之教法華為未了之說。今總難之。明初成道一乘化眾生不得。今說法華即是一乘化眾生得。若言今說法華義猶未了者。則佛初成道欲以一乘化物不得者。此應發始即用不了義化物也。若佛初成道即欲以不了義化物者。此即乖父子恩情傷諸佛本意。若言初成道是了義化物。今說法華亦是不了義者。初成道可是一乘化物不得。今說法華應非一乘化物得也。
又問。以何義故而法華經義未了耶。救曰凡論滿教謂因圓果極。此經未明常住故果未滿。滿字具明緣正二因。此經但明緣因成佛未明正因。故因未滿。
答。此經明眾生有佛性即是正因。假萬行為一乘即是緣因。故因義具足。開近跡是無常顯妙本為常住。故果義究竟。此義后當說之。故不應言此經明義猶未了也。又佛種種因緣稱歎法華令人信受。若言教稱半字理猶未圓者。則使聞經之徒不生崇仰。便於法華起輕劣心。上失光闡之福下招誤物之罪。譬喻品未為之寄心也。今所釋者華嚴之與法華同明一因一果。教滿理圓無餘究竟。但善巧方便起緣不同。領其大要凡十四種。一者華嚴謂始說一乘法華終明一乘。始終乃異一乘無別。二者華嚴
【現代漢語翻譯】 現代漢語譯本：問：華嚴宗認為佛陀最初成道時，就為諸菩薩宣說一乘佛法。《法華經》也闡明一乘佛法。這兩部經有什麼區別？
答：教義不同，解釋也不同。如果按照南方五時判教的說法，或者北方四宗的理論，都認為《華嚴經》是圓滿的教法，《法華經》是未究竟的說法。現在我總的來反駁這種觀點：如果佛陀最初成道時，用一乘佛法無法度化眾生，那麼現在宣講《法華經》就能用一乘佛法度化眾生。如果說現在宣講的《法華經》的意義仍然沒有究竟，那麼佛陀最初成道時想要用一乘佛法度化眾生就做不到，這豈不是說佛陀一開始就用不了義的教法來度化眾生？如果佛陀最初成道時就想用不了義的教法來度化眾生，這就違背了佛陀如父般的慈悲，辜負了諸佛的本意。如果說佛陀最初成道時是用了義的教法來度化眾生，而現在宣講《法華經》卻是不了義的，那麼佛陀最初成道時或許無法用一乘佛法度化眾生，而現在宣講《法華經》就應該能用一乘佛法度化眾生。
又問：根據什麼理由說《法華經》的意義沒有究竟呢？有人辯解說，凡是談論圓滿教義，都認為因圓滿果達到極致。《法華經》沒有闡明常住的佛性，所以果沒有圓滿。『滿』字包含了緣因和正因兩種因素。《法華經》只闡明了緣因成佛，沒有闡明正因，所以因沒有圓滿。
答：這部經闡明眾生具有佛性，這就是正因。假借萬行而歸於一乘，這就是緣因。所以因的意義是具足的。開顯近時的應化之跡是無常，彰顯久遠的本源之體是常住。所以果的意義是究竟的。這個道理後面會詳細說明。所以不應該說這部經闡明的意義還沒有究竟。而且，佛陀用種種因緣來稱讚《法華經》，使人信受。如果說教義上稱讚了半字，而理上還沒有圓滿，那麼就會使聽經的人不產生崇敬仰慕之心，反而對《法華經》產生輕視之心。向上會失去弘揚佛法的福報，向下會招致誤導眾生的罪過。《譬喻品》還沒有表達出這種擔憂。現在我所解釋的是，《華嚴經》（Avatamsaka Sutra）和《法華經》（Lotus Sutra）共同闡明一因一果，教義圓滿，道理圓融，沒有遺漏，達到究竟。只是善巧方便的緣起不同。領會其中的大要，總共有十四種：一是《華嚴經》在開始時宣說一乘佛法，《法華經》在最後闡明一乘佛法。始終不同，但一乘佛法沒有差別。二是《華嚴經》...
【English Translation】 English version: Question: The Huayan school (Huayan, a major school of Chinese Buddhism) asserts that when the Buddha first attained enlightenment, he preached the One Vehicle (Ekayana, the single path to enlightenment) to all Bodhisattvas. The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) also elucidates the One Vehicle. What is the difference between these two sutras?
Answer: The teachings differ, and the interpretations also differ. According to the Southern Five Periods teaching classification or the Northern Four Schools theory, the Avatamsaka Sutra (Huayan) is considered the complete teaching, while the Lotus Sutra is considered an incomplete teaching. Now, I will refute this view in general: If the Buddha could not convert sentient beings with the One Vehicle when he first attained enlightenment, then now, by preaching the Lotus Sutra, he can convert sentient beings with the One Vehicle. If it is said that the meaning of the Lotus Sutra preached now is still not complete, then the Buddha's initial intention to convert sentient beings with the One Vehicle would have been impossible. Wouldn't this mean that the Buddha initially used provisional teachings to convert sentient beings? If the Buddha initially intended to use provisional teachings to convert sentient beings, this would violate the Buddha's fatherly compassion and betray the original intention of all Buddhas. If it is said that the Buddha initially used complete teachings to convert sentient beings, while the Lotus Sutra preached now is incomplete, then the Buddha might not have been able to convert sentient beings with the One Vehicle initially, but now, by preaching the Lotus Sutra, he should be able to convert sentient beings with the One Vehicle.
Question: On what grounds is it said that the meaning of the Lotus Sutra is not complete? The response is that any discussion of complete teachings considers the cause to be perfect and the result to be ultimate. The Lotus Sutra does not clarify the permanent Buddha-nature, so the result is not complete. The word 'complete' encompasses both the conditional cause (緣因, hetu-pratyaya) and the direct cause (正因, adhipati-pratyaya). The Lotus Sutra only clarifies the attainment of Buddhahood through the conditional cause, not the direct cause, so the cause is not complete.
Answer: This sutra clarifies that sentient beings possess Buddha-nature, which is the direct cause. Borrowing myriad practices to return to the One Vehicle is the conditional cause. Therefore, the meaning of cause is complete. Revealing the temporary manifestations is impermanent, while manifesting the eternal original essence is permanent. Therefore, the meaning of result is ultimate. This principle will be explained in detail later. Therefore, it should not be said that the meaning clarified by this sutra is not complete. Moreover, the Buddha praises the Lotus Sutra with various causes and conditions, encouraging people to believe and accept it. If it is said that the teaching praises half a word, while the principle is not yet complete, then it will prevent those who hear the sutra from generating reverence and admiration, and instead cause them to develop a contemptuous attitude towards the Lotus Sutra. Upwardly, they will lose the merit of propagating the Dharma, and downwardly, they will incur the sin of misleading sentient beings. The 'Parable' chapter (Upāya-kauśalya-parivarta) has not yet expressed this concern. What I am explaining now is that the Avatamsaka Sutra and the Lotus Sutra both clarify one cause and one result, the teachings are complete, the principles are harmonious, there are no omissions, and they reach the ultimate. Only the skillful means of arising conditions are different. Grasping the main points, there are fourteen in total: First, the Avatamsaka Sutra preaches the One Vehicle at the beginning, while the Lotus Sutra elucidates the One Vehicle at the end. The beginning and end are different, but the One Vehicle is not different. Second, the Avatamsaka Sutra...
直說一乘。始無所會終無所開。法華對三明一。始辨開一為三終明會三歸一。三者華嚴為發始學大緣說法華為二種緣說。一者為前小后大緣說。二者為發始學大緣說也。四者華嚴為福德大利根人說。法華為薄福鈍根人說。如初本學大中途棄大留小。后還舍小從大故名鈍根也。五者華嚴謂平道教。法華初則斥奪迷執然後方平道說也。
問。云何斥奪迷執後方平道說耶。
答。初斥三病為說一乘。三病若消一乘亦廢。然後始知寂滅之道三一二夷適緣不同大小雙用也。六者華嚴但明一乘實慧法華具三一權實二慧。故開方便門示真實相。
問。若爾華嚴應無二慧。
答。照一乘為實慧鑒三乘為權。華嚴教門但明一乘故唯有慧。就一乘中自開二慧。或約動靜雙用。或就空有二行。亦得具二慧也。七者華嚴是舍那跡本身說。法華是釋迦本跡身說也。八者華嚴加諸菩薩說。法華如來自說。九者華嚴但對菩薩說。法華雜對二乘菩薩說。十者華嚴豎論一乘開五十二位。法華橫論一乘不開階級。
問。何故爾耶。
答。適化不同非可一類。但華嚴之緣本信一乘故於一乘中歷位增進。故問階級不同。法華之緣本末信一乘破其三病。始得信一乘故未得次第歷位登升也。又信一乘得發菩提心。修菩薩行學菩
【現代漢語翻譯】 現代漢語譯本： 直接宣說一乘（Ekayana，唯一佛乘）。開始時沒有聚集，結束時沒有開展。而《法華經》（Lotus Sutra）針對三乘（Triyana）闡明一乘。開始時辨明開一為三，最終闡明會三歸一。三乘中，《華嚴經》（Avatamsaka Sutra）是為最初發心學習大乘根性的人說法，《法華經》則為兩種根性的人說法。一是為先前學習小乘後來學習大乘的人說法，二是為最初發心學習大乘根性的人說法。四是《華嚴經》為有福德、大利根的人說法，《法華經》為薄福、鈍根的人說法。比如最初學習大乘，中途放棄大乘而保留小乘，後來又捨棄小乘而跟隨大乘，所以稱為鈍根。五是《華嚴經》是平等的教導，而《法華經》最初是斥責破除迷惑執著，然後才平等地宣說佛道。
問：為什麼說斥責破除迷惑執著之後才平等地宣說佛道呢？
答：最初斥責三病（貪嗔癡）是爲了宣說一乘。三病如果消除，一乘也就沒有存在的必要了。然後才開始明白寂滅之道，三乘和一乘，二乘和一乘，都是根據不同的根器和因緣，大小乘可以同時運用。六是《華嚴經》只闡明一乘的實慧（真實智慧），《法華經》則具備三乘和一乘的權巧方便之智慧和真實智慧。所以開啟方便之門，展示真實之相。
問：如果這樣說，《華嚴經》應該沒有權巧方便之智慧？
答：照見一乘是實慧，鑑別三乘是權巧方便。華嚴的教門只闡明一乘，所以只有實慧。在一乘中自然開顯權巧方便和真實兩種智慧。或者從動靜兩個方面同時運用，或者從空有二行入手，也可以具備兩種智慧。七是《華嚴經》是盧舍那佛（Vairocana Buddha）從果報身顯現的本源之身所說，《法華經》是釋迦牟尼佛（Sakyamuni Buddha）從本源之身和應化之身所說。八是《華嚴經》是為諸位菩薩所說，《法華經》是如來（Tathagata）自己宣說。九是《華嚴經》只是對菩薩說，《法華經》是對聲聞乘（Sravakayana）、緣覺乘（Pratyekabuddhayana）和菩薩乘（Bodhisattvayana）等各種根器的人宣說。十是《華嚴經》縱向地論述一乘，開顯五十二個位次，《法華經》橫向地論述一乘，不設立階級。
問：為什麼這樣呢？
答：適應教化不同，不可以一概而論。只是《華嚴經》的因緣本來就相信一乘，所以在這一乘中經歷各個位次而增進。所以詢問階級不同。《法華經》的因緣本來不相信一乘，破除他們的三病，才開始相信一乘，所以沒有次第地經歷各個位次而登升。而且相信一乘才能發起菩提心（Bodhi-citta），修菩薩行，學習菩薩...
【English Translation】 English version: Directly expounding the Ekayana (一乘, the One Vehicle). There is no gathering at the beginning and no unfolding at the end. The Lotus Sutra (法華經) clarifies the One Vehicle in relation to the Three Vehicles (Triyana, 三乘). It initially distinguishes the opening of the One into Three, and ultimately clarifies the convergence of the Three into One. Among the Three, the Avatamsaka Sutra (華嚴經) is preached for those who initially aspire to learn the Great Vehicle, while the Lotus Sutra is preached for two types of individuals. One is for those who initially learned the Small Vehicle and later learned the Great Vehicle, and the other is for those who initially aspire to learn the Great Vehicle. Fourth, the Avatamsaka Sutra is preached for those with merit and great faculties, while the Lotus Sutra is preached for those with little merit and dull faculties. For example, initially learning the Great Vehicle, abandoning it midway to retain the Small Vehicle, and later abandoning the Small Vehicle to follow the Great Vehicle, hence the name 'dull faculties.' Fifth, the Avatamsaka Sutra is a teaching of equality, while the Lotus Sutra initially rebukes and dispels delusion and attachment, and then equally expounds the path.
Question: Why is it said that rebuking and dispelling delusion and attachment comes before equally expounding the path?
Answer: Initially rebuking the three poisons (greed, hatred, and delusion) is for the sake of expounding the One Vehicle. If the three poisons are eliminated, the One Vehicle becomes unnecessary. Only then does one begin to understand the path of Nirvana (寂滅), where the Three Vehicles and the One Vehicle, the Two Vehicles and the One Vehicle, are all adapted to different capacities and conditions, with both the Great and Small Vehicles being utilized. Sixth, the Avatamsaka Sutra only clarifies the Real Wisdom (實慧) of the One Vehicle, while the Lotus Sutra possesses both the Expedient Wisdom (權慧) of the Three and One Vehicles and the Real Wisdom. Therefore, it opens the gate of expedient means to reveal the true aspect.
Question: If that is the case, then the Avatamsaka Sutra should not have Expedient Wisdom?
Answer: Illuminating the One Vehicle is Real Wisdom, while discerning the Three Vehicles is Expedient Wisdom. The Avatamsaka teachings only clarify the One Vehicle, so it only has Real Wisdom. Within the One Vehicle, it naturally reveals both Expedient and Real Wisdom. Or, by simultaneously utilizing movement and stillness, or by engaging in both emptiness and existence, one can also possess both types of wisdom. Seventh, the Avatamsaka Sutra is preached by Vairocana Buddha (舍那佛) from his manifested body of fruition, while the Lotus Sutra is preached by Sakyamuni Buddha (釋迦牟尼佛) from his original and manifested bodies. Eighth, the Avatamsaka Sutra is preached to the Bodhisattvas, while the Lotus Sutra is preached by the Tathagata (如來) himself. Ninth, the Avatamsaka Sutra is only preached to the Bodhisattvas, while the Lotus Sutra is preached to various audiences, including Sravakas (聲聞乘), Pratyekabuddhas (緣覺乘), and Bodhisattvas (菩薩乘). Tenth, the Avatamsaka Sutra vertically discusses the One Vehicle, revealing the fifty-two stages, while the Lotus Sutra horizontally discusses the One Vehicle, without establishing a hierarchy.
Question: Why is that so?
Answer: Adapting to different teachings, they cannot be generalized. The conditions for the Avatamsaka Sutra originally believe in the One Vehicle, so they progress through the various stages within the One Vehicle. Therefore, the question of different stages arises. The conditions for the Lotus Sutra originally do not believe in the One Vehicle, so they eliminate their three poisons and then begin to believe in the One Vehicle, thus they do not sequentially progress through the various stages. Moreover, believing in the One Vehicle enables one to generate Bodhicitta (菩提心), cultivate the Bodhisattva path, and learn the Bodhisattva...
薩道入華嚴法門故。法華不須更問階位也。十一者明華嚴廣明一因一果。法華則略明一因一果。十二者華嚴凈土中說。法華穢土說。現塔中雖復變土令凈。而華嚴本是凈土非變而成凈。法華穢土中說也。十三者華嚴七處八會說。法華一處一會說。十四者華嚴一佛說法華分身等十方佛多寶等三世佛共說。此舉七卷對彼五帙作此判了。非就法華大本論之也。釋論云法華如大海水何所不明耶。
問。以何故明法華對華嚴耶。
答。此經領解中廣序長者尊豪七珍具足眷屬圍繞諸人侍衛。此皆指華嚴初成時為諸菩薩說大法事也。是故引華嚴以類法華。此義現信解品也。晚見法華論釋壽量品具三身一法身二報身三化身具有華嚴之意。以眾經皆說報身即是舍那故也。壽量義當廣說也。
複次欲示中道離二邊相故說是經。言二邊者據昔五乘有二種邊一者人天乘為世間邊自餘三乘為出世間邊稟教之徒。謂世間乘異出世乘。出世乘異世間乘故名二邊。至法華教明一豪之善皆入一乘。無復世出世異乘故名中道。又昔言有異大之小異小之大複名二邊。法華教起會茲大小。同入一乘無復大小異乘。故名中道也。
複次欲斷二乘及菩薩疑故說是經。如言菩薩聞是法疑網皆已除。千二百阿羅漢悉亦當作佛也。
問。二
【現代漢語翻譯】 現代漢語譯本： 薩埵（Sattva，菩薩）因為深入了《華嚴經》的法門，所以對於《法華經》來說，就不需要再問階位的問題了。第十一點，《華嚴經》廣博地闡明了一因一果，而《法華經》則簡略地闡明了一因一果。第十二點，《華嚴經》在凈土中宣說，而《法華經》在穢土中宣說。雖然在現塔品中也變穢土為凈土，但是《華嚴經》本來就是凈土，並非變化而成凈土。《法華經》則是在穢土中宣說的。第十三點，《華嚴經》在七處八會中宣說，而《法華經》在一處一會中宣說。第十四點，《華嚴經》是一佛說法，《法華經》則是分身佛等十方諸佛、多寶佛等三世諸佛共同宣說。這裡是用七卷的《法華經》來對比彼五帙的《華嚴經》而作出的判斷，並非就《法華經》的大本來討論的。《釋論》說，《法華經》如大海水，還有什麼不明白的呢？
問：因為什麼緣故要用《法華經》來對比《華嚴經》呢？
答：這部經在領解品中，廣序長者尊貴豪富，七珍具足，眷屬圍繞，諸人侍衛，這些都指向《華嚴經》最初成就時，為諸菩薩宣說大法的事。所以引用《華嚴經》來比類《法華經》。這個意義體現在信解品中。後來看到《法華論釋》壽量品，具足三身：一、法身，二、報身，三、化身，具有《華嚴經》的意旨。因為眾經都說報身就是盧舍那佛（Vairocana）的緣故。壽量品的意義應當廣為宣說。
再次，想要顯示中道，遠離二邊之相，所以宣說這部經。所說的二邊，根據以前的五乘教法，有兩種邊：一是人天乘，為世間邊；其餘三乘，為出世間邊。稟受教法的徒眾，認為世間乘不同於出世間乘，出世間乘不同於世間乘，所以叫做二邊。到了《法華經》的教義，闡明一毫之善都歸入一乘，沒有世間和出世間的不同乘，所以叫做中道。又以前說有異於大的小，異於小的大，又叫做二邊。《法華經》教義興起，會合這些大小，共同歸入一乘，沒有大小不同的乘，所以叫做中道。
再次，想要斷除二乘以及菩薩的疑惑，所以宣說這部經。如經文所說：『菩薩聞是法，疑網皆已除。』一千二百阿羅漢（Arhat），全部都應當作佛。
問：二乘
【English Translation】 English version: Because Sattva (Bodhisattva) deeply entered the Dharma gate of the Avatamsaka Sutra (Huayan Jing), there is no need to further inquire about the stages and positions in the Lotus Sutra (Fahua Jing). Eleventh, the Avatamsaka Sutra extensively elucidates one cause and one effect, while the Lotus Sutra briefly elucidates one cause and one effect. Twelfth, the Avatamsaka Sutra is spoken in a pure land, while the Lotus Sutra is spoken in a defiled land. Although the land is transformed into purity in the appearance of the stupa, the Avatamsaka Sutra is originally a pure land, not transformed into purity. The Lotus Sutra is spoken in a defiled land. Thirteenth, the Avatamsaka Sutra is spoken in seven locations and eight assemblies, while the Lotus Sutra is spoken in one location and one assembly. Fourteenth, the Avatamsaka Sutra is spoken by one Buddha, while the Lotus Sutra is spoken jointly by the manifested Buddhas of the ten directions, the Buddha Prabhūtaratna (Duobao), and the Buddhas of the three times. This judgment is made by comparing the seven fascicles of the Lotus Sutra with the five portfolios of the Avatamsaka Sutra, and is not based on the complete text of the Lotus Sutra. The Shishi Lun (Commentary) says, 'The Lotus Sutra is like the great ocean, what is not clear?'
Question: For what reason is the Lotus Sutra compared to the Avatamsaka Sutra?
Answer: In the chapter on Faith and Understanding (Xin Jie Pin), this sutra extensively describes the elder being noble and wealthy, possessing the seven treasures, surrounded by family members, and attended by various people. These all point to the event when the Avatamsaka Sutra was first accomplished, when the great Dharma was spoken to the Bodhisattvas. Therefore, the Avatamsaka Sutra is cited to compare with the Lotus Sutra. This meaning is manifested in the chapter on Faith and Understanding. Later, I saw the Shiliang Pin (Chapter on the Duration of Life) of the Fahua Lun Shi (Commentary on the Lotus Sutra), which fully possesses the three bodies: first, the Dharmakaya (法身, Dharma Body); second, the Sambhogakaya (報身, Reward Body); and third, the Nirmanakaya (化身, Transformation Body), possessing the meaning of the Avatamsaka Sutra. This is because all sutras say that the Sambhogakaya is Vairocana (盧舍那佛). The meaning of the Shiliang Pin should be extensively explained.
Furthermore, this sutra is spoken to show the Middle Way and to be apart from the aspects of the two extremes. The two extremes refer to the two kinds of extremes according to the former Five Vehicles: first, the Human and Deva Vehicle is the worldly extreme; the remaining three vehicles are the world-transcending extreme. Those who receive the teachings believe that the worldly vehicle is different from the world-transcending vehicle, and the world-transcending vehicle is different from the worldly vehicle, so they are called the two extremes. When it comes to the teachings of the Lotus Sutra, it clarifies that even a single hair's worth of goodness enters the One Vehicle, and there is no difference between the worldly and world-transcending vehicles, so it is called the Middle Way. Also, in the past, it was said that there is smallness different from greatness, and greatness different from smallness, which is also called the two extremes. The teachings of the Lotus Sutra arise, uniting these small and great, and together they enter the One Vehicle, without different vehicles of smallness and greatness, so it is called the Middle Way.
Furthermore, this sutra is spoken to cut off the doubts of the Two Vehicles and the Bodhisattvas. As the sutra says, 'The Bodhisattvas, hearing this Dharma, have all removed their nets of doubt.' All of the one thousand two hundred Arhats (阿羅漢) shall also become Buddhas.
Question: The Two Vehicles
乘菩薩有何等疑。
答。二乘之人有二種疑。一者舊疑如身子云。三乘同入法性云何見諸菩薩受記作佛。二乘不作佛欲以問世尊。為先為不先未說法華有此疑也。又云初聞佛所說心中大驚疑此新疑也。菩薩之人亦有二疑。一者始行之人昔日雖聞修菩薩行得成佛道。未知為定成佛為退作二乘。此舊疑也。今聞法華明無三有一心復生疑。若無三乘佛昔何故說有三耶。今欲斷聲聞菩薩二種疑故說是經也。晚見論釋三請文明聲聞菩薩皆有舊疑。現索章義說與今文符會。
複次欲明一切眾生皆有佛性故說是經。
問。以何義故。今說一乘乃言明佛性耶。
答。乘若有三可有三性。既唯有一乘則唯有一性。如毗婆娑云一切眾生有三乘性。隨成一乘則餘二非數緣滅。法華明一乘義則不然。故唯有一乘唯有一性。
問。此經但明一乘雲何已辨佛性。
答。中論云。雖復勤精進修行菩提道若先非佛性云何得成佛。長行釋云如鐵無金性雖復鍛鍊終不成金。若法華未辨佛性但緣用成佛義者。既無佛性則無成佛理亦如師子吼品廣難無性成佛義。以理推之必明佛性。
問。理推可爾有何文證。
答。此經始未多有佛性之文。方便品云開佛知見既得清凈即是一文。佛知見者謂佛性之異名。眾生本
【現代漢語翻譯】 現代漢語譯本
菩薩有什麼樣的疑問？ 回答：二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘）之人有兩種疑問。第一種是舊有的疑問，如舍利弗（Sariputra）所說：『三乘（Triyana）共同進入法性（Dharmata），為什麼看到諸位菩薩（Bodhisattva）被授記作佛？』二乘人不作佛，想要以此詢問世尊（Lord Buddha），（想知道）是先授記還是不先授記。在未說《法華經》（Lotus Sutra）之前就有這個疑問。又說，『初次聽聞佛所說，心中大驚疑惑』，這是新的疑問。菩薩之人也有兩種疑問。第一種是剛開始修行的人，過去雖然聽聞修行菩薩行可以成就佛道，但不知道是必定成佛，還是退轉作二乘，這是舊有的疑問。現在聽聞《法華經》闡明沒有三乘，只有一乘，心中又生疑問：如果沒有三乘，佛過去為什麼說有三乘呢？現在想要斷除聲聞（Sravaka）和菩薩這兩種疑問，所以宣說這部經。 晚近的論釋中，三次請求開示都明確說明聲聞和菩薩都有舊有的疑問。現在所尋求的章義與現在的經文相符。 其次，想要闡明一切眾生都有佛性（Buddha-nature），所以宣說這部經。 問：因為什麼緣故，現在宣說一乘（Ekayana）就說是闡明佛性呢？ 答：如果乘有三種，就可以有三種性。既然只有一乘，那麼就只有一種性。如《毗婆娑論》（Vibhasa）所說，一切眾生有三乘的性，隨其成就一乘，那麼其餘二乘就非數緣滅（不再是修行的因緣）。《法華經》闡明一乘的意義則不是這樣，所以只有一乘，只有一種性。 問：這部經只是闡明一乘，怎麼就辨明了佛性呢？ 答：《中論》（Madhyamaka-karika）說：『即使勤奮精進地修行菩提道（Bodhi-path），如果先前沒有佛性，怎麼能夠成佛呢？』長行解釋說，如同鐵沒有金的性質，即使鍛鍊最終也不能成為金。如果《法華經》沒有辨明佛性，只是憑藉因緣成就佛的意義，既然沒有佛性，就沒有成佛的道理，也如同《師子吼品》（Simhanada）廣泛地駁斥了沒有佛性而能成佛的意義。以道理推斷，必定是闡明佛性的。 問：道理推斷可以這樣說，有什麼經文可以證明嗎？ 答：這部經從開始到結尾有很多關於佛性的經文。《方便品》（Upaya）說『開佛知見（Buddha-jnana-darsana），既得清凈』，這就是一個經文。佛知見，是佛性的異名。眾生本來
【English Translation】 English version
What kind of doubts do Bodhisattvas have? Answer: Those of the Two Vehicles (Sravakayana and Pratyekabuddhayana) have two kinds of doubts. The first is the old doubt, as Sariputra said: 'The Three Vehicles (Triyana) all enter the Dharma-nature (Dharmata), why do we see all the Bodhisattvas (Bodhisattva) being predicted to become Buddhas?' Those of the Two Vehicles do not become Buddhas and want to ask the World Honored One (Lord Buddha) about this, (wanting to know) whether the prediction comes first or not. Before the Lotus Sutra (Lotus Sutra) was spoken, this doubt already existed. It is also said, 'Upon first hearing what the Buddha said, great surprise and doubt arose in my mind,' this is a new doubt. Bodhisattvas also have two kinds of doubts. The first is that those who have just begun practicing, although they have heard in the past that practicing the Bodhisattva path can lead to Buddhahood, do not know whether they will definitely become Buddhas or regress to become those of the Two Vehicles, this is an old doubt. Now, upon hearing the Lotus Sutra explain that there are not three vehicles, but only one vehicle, a new doubt arises in their minds: If there are not three vehicles, why did the Buddha say in the past that there were three vehicles? Now, wanting to eliminate these two kinds of doubts of the Sravakas (Sravaka) and Bodhisattvas, this Sutra is spoken. Recent commentaries clearly state that both Sravakas and Bodhisattvas have old doubts, as evidenced by the three requests for clarification. The meaning of the chapters now sought aligns with the current text. Furthermore, wanting to clarify that all sentient beings have Buddha-nature (Buddha-nature), this Sutra is spoken. Question: For what reason is it said that explaining the One Vehicle (Ekayana) now clarifies Buddha-nature? Answer: If there were three vehicles, there could be three natures. Since there is only one vehicle, then there is only one nature. As the Vibhasa (Vibhasa) says, all sentient beings have the nature of the three vehicles, and whichever vehicle they achieve, the other two vehicles will cease to be the cause and condition for their liberation (no longer the cause for practice). The Lotus Sutra's explanation of the meaning of the One Vehicle is not like this, so there is only one vehicle, and only one nature. Question: This Sutra only clarifies the One Vehicle, how does it then distinguish Buddha-nature? Answer: The Madhyamaka-karika (Madhyamaka-karika) says: 'Even if one diligently and vigorously practices the Bodhi-path (Bodhi-path), if one did not have Buddha-nature beforehand, how could one become a Buddha?' The prose explanation says that just as iron does not have the nature of gold, even if it is refined, it will never become gold. If the Lotus Sutra does not distinguish Buddha-nature, but only relies on conditions to achieve the meaning of Buddhahood, then since there is no Buddha-nature, there is no reason for becoming a Buddha, just as the Simhanada Chapter (Simhanada) extensively refutes the meaning of becoming a Buddha without Buddha-nature. Reasoning from this, it must be clarifying Buddha-nature. Question: Reasoning can be done in this way, but is there any textual evidence? Answer: From beginning to end, this Sutra has many passages about Buddha-nature. The Upaya Chapter (Upaya) says 'Opening the Buddha-knowledge and vision (Buddha-jnana-darsana), one obtains purity,' this is one passage. Buddha-knowledge and vision is another name for Buddha-nature. Sentient beings originally
有知見為煩惱覆故不清凈。法華教起為開眾生有佛知見。此即是佛性義。若無佛性者教何所開耶。
問。若此經已明佛性涅槃何須復說。
答。若已了悟者不須涅槃也。
問。何以知至法華即了悟不須涅槃耶。
答。大經菩薩品云。如法華經中八千聲聞得受記莂成大果寶。如秋收冬藏更無所作。故知至法華時即知佛性已得了悟也。又過去二萬日月燈明佛說法華竟便入涅槃。故知聞法華經已究竟悟。不須說涅槃也。又迦葉佛時雖有涅槃而不說之。故知法華是了義教。又壽量品云諸子有二。一不先心二者先心。不先心者其法華時並皆得道。余先心者待后唱滅方得領解也。晚見法花論明佛性義有七文。今略引二。初釋方便品唯佛與佛究竟諸法實相。諸法實相者謂如來藏法身之體不變故。佛性亦名如來藏。故云隱名如來藏顯名為法身。大經云我者即是如來藏義。次第二文釋法師品。云知佛性水不違得成三菩提。此序方便品意竟。
複次欲結束融會。釋迦一化始終凡有七門。今三乘人未得悟者皆得領解故說是經。一者序嘆中道法身門。謂如來法身無一切累具一切德。無一切累不可為有。具一切德不可為無。非有非無即是中道法身。是故經云如來於諸怖畏衰惱憂患無明闇弊永盡無餘。此謂無一切累
【現代漢語翻譯】 現代漢語譯本： 有知見因為被煩惱覆蓋的緣故不清凈。《法華經》發起教化的目的是爲了開啟眾生具有佛的知見。這也就是佛性的意義。如果沒有佛性，教化又開啟什麼呢？
問：如果這部經已經闡明了佛性和涅槃，為什麼還需要再說涅槃呢？
答：如果已經了悟的人，就不需要涅槃了。
問：憑什麼知道到了《法華經》就了悟而不需要涅槃呢？
答：《大般涅槃經·菩薩品》中說：『如《法華經》中八千聲聞得到授記，成就大的果實珍寶，如同秋收冬藏，不再需要做什麼。』所以知道到了《法華經》時，就知道了佛性，已經得了悟。而且過去二萬日月燈明佛說法華經完畢后便入涅槃。所以知道聽聞《法華經》已經究竟領悟，不需要再說涅槃了。而且迦葉佛時雖然有涅槃，但不說它。所以知道《法華經》是了義教。又《壽量品》說諸子有兩種：一種是不先發心，一種是先發心。不先發心的人，在《法華經》時都能夠得道。其餘先發心的人，等待後來宣唱滅度才能夠領會理解。晚見法花論闡明佛性義有七處文段，現在簡略引用兩處。首先解釋《方便品》中『唯佛與佛，乃能究竟諸法實相』。諸法實相，指的是如來藏法身的本體不變的緣故。佛性也叫做如來藏。所以說隱名叫做如來藏，顯名叫做法身。《大般涅槃經》說『我』就是如來藏的意義。其次第二處文段解釋《法師品》，說『知佛性水不違，得成三菩提』。這是序述《方便品》的意旨完畢。
再次，想要結束融會貫通。釋迦牟尼佛一生教化的始終凡有七個門徑。現在三乘人中沒有得到領悟的人都能夠領會理解，所以說這部經。一是序嘆中道法身門。說如來法身沒有一切牽累，具足一切功德。沒有一切牽累，不可說為有；具足一切功德，不可說為無。非有非無，就是中道法身。所以經中說：『如來於諸怖畏、衰惱、憂患、無明、闇弊，永盡無餘。』這說的是沒有一切牽累。
【English Translation】 English version: Having knowledge and views is impure because it is covered by afflictions. The purpose of the teaching initiated by the Lotus Sutra is to open up the Buddha-knowledge and views (Buddha-jnana-darsana) of sentient beings. This is the meaning of Buddha-nature (Buddha-dhatu). If there were no Buddha-nature, what would the teaching open up?
Question: If this sutra has already clarified Buddha-nature and Nirvana, why is it necessary to speak of Nirvana again?
Answer: If one has already attained enlightenment, then Nirvana is not needed.
Question: How do we know that upon reaching the Lotus Sutra, one attains enlightenment and does not need Nirvana?
Answer: The Mahaparinirvana Sutra, in the chapter on Bodhisattvas, says: 'As in the Lotus Sutra, eight thousand Sravakas receive predictions and achieve great fruit treasures, like autumn harvest and winter storage, with nothing more to do.' Therefore, it is known that upon reaching the Lotus Sutra, one knows the Buddha-nature and has already attained enlightenment. Moreover, in the past, after the Buddha Sun Moon Light (Candrasuryapradipa) finished teaching the Lotus Sutra, he entered Nirvana. Therefore, it is known that hearing the Lotus Sutra leads to ultimate enlightenment, and there is no need to speak of Nirvana. Furthermore, during the time of the Buddha Kasyapa, although there was Nirvana, it was not spoken of. Therefore, it is known that the Lotus Sutra is a teaching of complete meaning. Also, the Chapter on the Duration of Life says that the sons are of two kinds: one who does not have initial aspiration and one who has initial aspiration. Those who do not have initial aspiration are all able to attain the Path at the time of the Lotus Sutra. The rest, those who have initial aspiration, can only comprehend and understand after the later proclamation of extinction. The Late-Seen Lotus Flower Treatise clarifies the meaning of Buddha-nature in seven sections. Now, I will briefly cite two. First, it explains the Expedient Means Chapter: 'Only a Buddha together with a Buddha can completely understand the true aspect of all dharmas.' The true aspect of all dharmas refers to the unchanging nature of the Tathagatagarbha (Tathagata-dhatu) Dharmakaya. Buddha-nature is also called Tathagatagarbha. Therefore, it is said that the hidden name is Tathagatagarbha, and the manifest name is Dharmakaya. The Mahaparinirvana Sutra says that 'I' is the meaning of Tathagatagarbha. Second, the second section explains the Chapter on the Teacher of the Law, saying, 'Knowing that the water of Buddha-nature does not contradict, one can attain Samyak-sambodhi (Anuttara-samyak-sambodhi).' This concludes the introduction to the meaning of the Expedient Means Chapter.
Furthermore, I wish to conclude and integrate. Throughout Sakyamuni Buddha's life of teaching, there are seven approaches. Now, those among the Three Vehicles (Triyana) who have not attained enlightenment can all comprehend and understand, so this sutra is spoken. First, there is the gate of praising the Dharmakaya (Dharma-kaya) of the Middle Way (Madhyama). It says that the Tathagata's Dharmakaya is without all burdens and possesses all virtues. Without all burdens, it cannot be said to exist; possessing all virtues, it cannot be said not to exist. Neither existing nor not existing is the Dharmakaya of the Middle Way. Therefore, the sutra says: 'The Tathagata is forever free from all fears, decay, worries, suffering, ignorance, darkness, and evils, without any remainder.' This speaks of being without all burdens.
也。而悉成就無量知見力無所畏等此具一切德。所以明此二者。良以無患故能救物患。有一切德故濟物無德。是以將明起化故前嘆化本也。二者大悲門謂如來在法身地見二種眾生起大悲心。一者昔曾受佛化而先觀招苦。二者未經高道受三界煮燒。此二眾生具一切患無一切德。故有佛所無無佛所有。為此眾生起大悲心也。三者垂應門。既起大悲心故應入生死。為度物起八相成道。是故經云而生三界朽故火宅即其事也。四者實化不得門。既起大悲心為物成道。而初成道時即欲以大悲拔其有累大慈濟其無德。但聖雖能授而凡不能受故息于實化也。五者權化得門。雖一乘化之不從。而大悲不捨欲漸引諸子故於一說三。謂權誘門也。六者實化得門。小執將傾大機欲動故會三歸一。謂實化得門也。七者不虛門。許三與一似若相乖。以深見物機故無虛妄。謂不虛門也。束此七義可為六雙。初一是自門后六化他門。自他一雙也。前二是法身後五為應跡。本跡一雙也。復五之中初一節非但釋迦具斯七事。亦是舍那化即是釋迦化。二佛一雙也。復四之中初一頓化不得后三漸化得子。謂頓漸一雙也。后三之中初一說三后二明一。三一一雙也。后二之中初正明一次融會。一切諸佛教皆同然。三一不虛謂教及會教一雙也。此釋譬喻意果方便品末也
【現代漢語翻譯】 現代漢語譯本 也。而悉成就無量知見力無所畏等此具一切德。所以明此二者。良以無患故能救物患。有一切德故濟物無德。是以將明起化故前嘆化本也。 二者大悲門，謂如來（Tathagata，如來）在法身地（Dharmakaya，法身）見二種眾生起大悲心。一者昔曾受佛化而先觀招苦。二者未經高道受三界（Trailokya，三界）煮燒。此二眾生具一切患無一切德。故有佛所無無佛所有。為此眾生起大悲心也。 三者垂應門。既起大悲心故應入生死。為度物起八相成道。是故經云而生三界朽故火宅即其事也。 四者實化不得門。既起大悲心為物成道。而初成道時即欲以大悲拔其有累大慈濟其無德。但聖雖能授而凡不能受故息于實化也。 五者權化得門。雖一乘化之不從。而大悲不捨欲漸引諸子故於一說三。謂權誘門也。 六者實化得門。小執將傾大機欲動故會三歸一。謂實化得門也。 七者不虛門。許三與一似若相乖。以深見物機故無虛妄。謂不虛門也。 束此七義可為六雙。初一是自門后六化他門。自他一雙也。前二是法身後五為應跡。本跡一雙也。復五之中初一節非但釋迦（Sakyamuni，釋迦牟尼）具斯七事。亦是舍那（Vairocana，毗盧遮那）化即是釋迦化。二佛一雙也。復四之中初一頓化不得后三漸化得子。謂頓漸一雙也。后三之中初一說三后二明一。三一一雙也。后二之中初正明一次融會。一切諸佛教皆同然。三一不虛謂教及會教一雙也。此釋譬喻意果方便品末也
【English Translation】 English version Furthermore, they have all attained immeasurable knowledge, vision, power, fearlessness, and possess all virtues. The reason for clarifying these two aspects is that being free from suffering enables one to alleviate the suffering of others. Possessing all virtues allows one to aid those devoid of virtue. Therefore, to elucidate the commencement of transformation, the origin of transformation is praised beforehand. Secondly, the Gate of Great Compassion refers to the Tathagata (如來) in the Dharmakaya (法身) realm, observing two types of beings and arising with great compassion. The first type consists of those who have previously received the Buddha's teachings but are now experiencing suffering. The second type consists of those who have not yet encountered the noble path and are being tormented by the Three Realms (三界). These two types of beings possess all forms of suffering and lack all virtues. Therefore, they possess what the Buddha does not possess, and lack what the Buddha possesses. It is for these beings that great compassion arises. Thirdly, the Gate of Manifestation. Having arisen with great compassion, one should enter birth and death. To liberate beings, one manifests the eight stages of attaining enlightenment. Therefore, the sutra says, 'Being born in the Three Realms is like dwelling in a decaying, burning house.' This is precisely the matter at hand. Fourthly, the Gate of Inability to Transform through Reality. Having arisen with great compassion, one attains enlightenment for the sake of beings. Upon first attaining enlightenment, one desires to use great compassion to remove their accumulated burdens and great loving-kindness to aid those devoid of virtue. However, although the sage can impart, the ordinary cannot receive, and thus the transformation through reality ceases. Fifthly, the Gate of Ability to Transform through Expediency. Although the teaching of the One Vehicle is not followed, great compassion does not abandon the desire to gradually guide all beings. Therefore, one teaching is presented as three, which is called the gate of expedient guidance. Sixthly, the Gate of Ability to Transform through Reality. As small attachments are about to collapse and great opportunities are about to arise, the three are united into one. This is called the gate of ability to transform through reality. Seventhly, the Gate of Non-Deception. Promising three and one may seem contradictory. However, due to deeply seeing the potential of beings, there is no falsehood. This is called the gate of non-deception. These seven meanings can be grouped into six pairs. The first is the gate of self, and the latter six are the gates of transforming others. This is the pair of self and others. The first two are the Dharmakaya, and the latter five are the manifested traces. This is the pair of origin and traces. Furthermore, among the five, the first section is not only that Sakyamuni (釋迦牟尼) possesses these seven aspects, but also that Vairocana's (毗盧遮那) transformation is Sakyamuni's transformation. This is the pair of two Buddhas. Furthermore, among the four, the first is the inability to transform suddenly, and the latter three are the gradual transformation of beings. This is the pair of sudden and gradual. Among the latter three, the first is teaching three, and the latter two clarify one. This is the pair of three and one. Among the latter two, the first clearly explains the merging of all teachings. All Buddhist teachings are the same. The non-deception of three and one refers to the pair of teaching and the assembly of teachings. This explains the end of the 'Parable, Faith, and Expedient Means' chapter.
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複次欲說如來十種大恩。今已悟之人心得堅明未解之者因此改執故說此經也。一者釋迦過去初發心時結四弘誓願欲普濟六道。法華之緣已入斯愿是為第一通弘誓思。二者過去世時曾為此緣已說大法。而此眾生曾高大化是為第二別結緣恩也。三者此無量眾生罪重鈍根背化起惑流浪六趣。菩薩隨入生死方便誘化。乃至今種五乘種子。自從背化已后訖未成道之前。經無數劫隨逐化之。是為第三隨逐化恩。四者釋迦雖久已成佛為此眾生大機將熟起故更示成道。是故經雲中止一城乃至脫珍御服著垢膩衣。謂隱本示跡恩。五者初成道時種種思惟方便救濟。或欲現通或欲說法或勸或誡。同入一乘。但佛慧甚深眾生根鈍。雖有欲化之功而無從救之理。是為第五思濟恩。六者子雖舍父父不捨子。故隱窮深佛慧至道而開極淺人天之樂。謂隱深說淺恩。故文云冷水灑面令得醒悟。謂成道已后鹿苑之前說人天教也。七者五戒十善暫息三途。次虛指二乘令出五趣。謂權誘恩也。八者雖以小乘攝化。而密欲以大法教之。故說波若付財之教。但根鈍之徒猶未悟解。是為第八密化恩也。九者從波若已后法華之前中間說諸方等。現菩薩神變或說大士法門。種種方鼓動其情。令稍鄙小心欣慕大道。謂陶練小心恩。故文云復經小時即其事也。第十小
【現代漢語翻譯】 現代漢語譯本： 再次，我想闡述如來的十種大恩。現在，已經領悟的人內心更加堅定明瞭，尚未理解的人因此改變執念，所以宣說此經。第一，釋迦牟尼佛過去最初發菩提心時，結下四弘誓願，想要普遍救濟六道眾生。《法華經》的因緣已經包含在這個誓願之中，這是第一通弘誓願的恩德（Sarva pranidhana）。第二，過去世時，佛曾為此因緣說過大法，而這些眾生也曾受到高度教化，這是第二特別結緣的恩德（Vishesha karuna）。第三，這些無量的眾生罪業深重，根器遲鈍，背離教化而生起迷惑，在六道中流浪。菩薩隨之進入生死輪迴，用方便法門引導教化，乃至為他們種下五乘佛法的種子。自從背離教化之後，直到尚未成佛之前，經歷了無數劫都隨之教化他們，這是第三隨逐教化的恩德（Anugamana karuna）。第四，釋迦牟尼佛雖然早已成佛，但爲了這些眾生的大好時機將要成熟，所以再次示現成道。因此經文說，佛中止在一個城市，甚至脫下珍貴的御服，穿上骯髒的衣服，這是指隱沒本來的面目而示現事蹟的恩德（Adhishthana karuna）。第五，最初成道時，佛種種思惟方便法門來救濟眾生，或者想要示現神通，或者想要說法，或者勸導，或者告誡，讓他們一同進入一乘佛法。但是佛的智慧非常深奧，眾生的根器遲鈍，雖然有想要教化的功德，卻沒有能夠救濟的道理，這是第五思濟的恩德（Upaya karuna）。第六，兒子雖然捨棄父親，父親卻不捨棄兒子。所以隱沒深奧的佛慧和至高的道理，而開示極其淺顯的人天之樂，這是指隱沒深奧而宣說淺顯的恩德（Guhya prakasha karuna）。所以經文說，用冷水灑在臉上，使人醒悟，這是指成道之後，在鹿野苑之前宣說人天乘的教法。第七，用五戒十善暫時止息三途之苦，其次虛假地指引二乘，讓他們脫離五趣輪迴，這是指權巧誘導的恩德（Tadutkarshana karuna）。第八，雖然用小乘佛法攝受教化眾生，但暗中想要用大法教導他們，所以宣說《般若經》中付財的比喻。但是根器遲鈍的人仍然沒有領悟理解，這是第八秘密教化的恩德（Guhyanugrahana karuna）。第九，從《般若經》之後，《法華經》之前，中間宣說諸方等經典，示現菩薩的神通變化，或者宣說大士的法門，用種種方法鼓動他們的情緒，使他們稍微鄙視小乘之心，欣慕大道，這是指陶冶小心的恩德（Paripakvana karuna）。所以經文說，『又經過一段時間』就是這件事。第十小
【English Translation】 English version: Furthermore, I wish to explain the ten great kindnesses of the Tathagata (Thus Come One). Now, those who have awakened have a firm and clear mind, and those who have not understood will change their attachments because of this, so this sutra is preached. First, when Shakyamuni (Sage of the Shakya clan) initially aroused the Bodhi mind (mind of enlightenment) in the past, he made four great vows to universally save the six realms of existence. The cause and condition of the Lotus Sutra is already included in this vow, this is the first universal great vow of kindness (Sarva pranidhana). Second, in past lives, the Buddha (awakened one) had spoken the great Dharma (teachings) for this cause and condition, and these beings had also received great teachings, this is the second special connection of kindness (Vishesha karuna). Third, these immeasurable beings have heavy sins, dull roots, turn their backs on teachings and arise delusions, wandering in the six realms. Bodhisattvas (enlightenment being) follow them into the cycle of birth and death, using expedient means to guide and transform them, and even plant the seeds of the Five Vehicles of Buddhism in them. Since turning their backs on teachings, until before they attain Buddhahood, they have been followed and transformed for countless kalpas (eons), this is the third kindness of following and transforming (Anugamana karuna). Fourth, although Shakyamuni Buddha had already become a Buddha long ago, for the sake of the great opportunity for these beings to ripen, he further demonstrated the attainment of Buddhahood. Therefore, the sutra says that the Buddha stopped in a city, and even took off his precious royal garments and put on dirty clothes, this refers to the kindness of concealing the original form and showing traces (Adhishthana karuna). Fifth, when he first attained Buddhahood, the Buddha thought of various expedient means to save beings, either wanting to show supernatural powers, or wanting to preach the Dharma, or exhorting, or admonishing, to let them all enter the One Vehicle of Buddhism. However, the wisdom of the Buddha is very profound, and the roots of beings are dull, although there is the merit of wanting to transform them, there is no way to save them, this is the fifth kindness of thinking of saving (Upaya karuna). Sixth, although the son abandons the father, the father does not abandon the son. Therefore, he conceals the profound Buddha wisdom and the supreme truth, and reveals the extremely shallow happiness of humans and gods, this refers to the kindness of concealing the profound and speaking the shallow (Guhya prakasha karuna). Therefore, the sutra says, 'Sprinkling cold water on the face to make people wake up,' this refers to preaching the teachings of humans and gods before the Deer Park after attaining Buddhahood. Seventh, using the five precepts and ten good deeds to temporarily stop the suffering of the three evil paths, and then falsely pointing to the Two Vehicles, letting them escape the cycle of the five realms, this refers to the kindness of expediently inducing (Tadutkarshana karuna). Eighth, although using the Small Vehicle of Buddhism to gather and transform beings, he secretly wants to teach them the Great Dharma, so he preaches the parable of entrusting wealth in the Prajna Sutra (perfection of wisdom). However, those with dull roots still have not understood, this is the eighth kindness of secret transformation (Guhyanugrahana karuna). Ninth, from after the Prajna Sutra and before the Lotus Sutra, in between preaching the various Vaipulya Sutras (extensive sutras), showing the supernatural transformations of Bodhisattvas, or preaching the Dharma of great beings, using various methods to stir their emotions, making them slightly despise the small mind and admire the Great Way, this refers to the kindness of cultivating the small mind (Paripakvana karuna). Therefore, the sutra says, 'After another short time' is this matter. Tenth small
志遂移大機將動為說法華。會父子天性。今二乘之人令入一道。現在受記未來作佛。是為第十畢竟恩也。
問。何以知具十恩耶。
答信解品云世尊大恩無量億劫誰能報者。故總序釋迦從初發意至於此會。
始終屈曲積劫崎岴。有斯十種恩也。此序信解品意兼身子等領解文也。晚見論云。欲顯佛乘與二乘異故說窮子譬喻。佛乘如長者尊豪。二乘如窮子鄙賤。此欲令已解者于大小堅明未悟者改三信一。與今釋符會也。
複次欲說所化人功德及能化人功德故說此經。所化人功德者如密雲彌布其澤普洽。三草二木隨分受潤。雖隨分受潤而不覺知。能覺知者是為希有。如來慈身普覆法界等潤五乘眾生隨分受益而不覺知。若能覺知亦為希有也。
問。云何不覺知耶。
答。有二種不知。一不知同二不知異。不知同者不知如來若形若教為開一道。不知異者不知五乘眾生隨根成異。如草木不知一云一雨謂不知同。不自知上中下差別謂不知異。今迦葉之流能知同異。今欲引嘆中根之人述成其所領解故說此經。二者嘆能化功德。今未解者開悟已曉者進德故說是經。故經云如來複有無量功德。汝等若於無量億劫說不能盡也。
問。如來複有何等功德說不可盡。
答。上信解品云過去結緣
【現代漢語翻譯】 現代漢語譯本：志向終於轉移到弘揚大法，偉大的機緣即將啟動，是爲了宣講《法華經》。這正符合佛陀與眾生之間父子般的天性。現在讓二乘（聲聞乘和緣覺乘）之人進入一佛乘的道路，當下為他們授記，預言他們未來成佛，這就是第十種究竟的恩德。
問：憑什麼知道佛陀具備這十種恩德呢？
答：《信解品》中說，世尊的恩德廣大無量，經歷億萬劫也難以報答。因此，總序中概括了釋迦牟尼佛從最初發心到這次法會的整個過程，始終曲折，經歷漫長的時間，才具備這十種恩德。這個總序是為《信解品》中舍利弗（Sariputra）等人領悟理解的內容作鋪墊。晚出的論典中說，爲了彰顯佛乘與二乘的不同，所以說了窮子（poor son）的比喻。佛乘如同長者（elder）一樣尊貴豪富，二乘如同窮子一樣卑賤。這是爲了讓已經理解的人對大乘和小乘更加堅定明瞭，讓尚未領悟的人從三乘的信念轉為一乘的信念。這與現在的解釋相符合。
其次，想要宣說所教化之人的功德以及能教化之人的功德，所以宣說這部經。所教化之人的功德，就像濃密的雲彩普遍降下甘霖，三草二木（three kinds of grass and two kinds of trees）根據各自的本分接受滋潤。雖然根據各自的本分接受滋潤，卻不自覺知。能夠覺知的人，是非常稀有的。如來慈悲的身軀普遍覆蓋法界，平等地滋潤五乘（five vehicles）的眾生，眾生根據各自的本分受益，卻不自覺知。如果能夠覺知，也是非常稀有的。
問：為什麼不自覺知呢？
答：有兩種不知。一是不知道相同，二是不知道不同。不知道相同，是指不知道如來的示現和教法是爲了開顯唯一的佛道。不知道不同，是指不知道五乘眾生隨各自根器而成就不同。如同草木不知道同一片云、同一場雨，這叫做不知道相同。不自己知道上、中、下的差別，這叫做不知道不同。現在迦葉（Kasyapa）等人能夠知道相同和不同。現在想要引導讚歎中等根器的人，闡述併成就他們所領悟理解的內容，所以宣說這部經。第二是讚歎能教化之人的功德。現在為尚未理解的人開啟智慧，為已經曉悟的人增進德行，所以宣說這部經。所以經中說，如來還有無量功德，你們即使在無量億劫中宣說，也不能窮盡。
問：如來還有什麼樣的功德，宣說不能窮盡呢？
答：前面《信解品》中說，過去結下的因緣。
【English Translation】 English version: The aspiration finally shifted to propagating the Great Dharma, and the great opportunity is about to begin, all for the sake of expounding the Lotus Sutra. This aligns with the father-son nature between the Buddha and sentient beings. Now, those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are led onto the path of the One Buddha Vehicle, and predictions are given to them now, prophesying their future Buddhahood. This is the tenth ultimate kindness.
Question: How do we know that the Buddha possesses these ten kinds of kindness?
Answer: The Faith and Understanding chapter says, 'The World-Honored One's great kindness is immeasurable; who can repay it even after billions of kalpas?' Therefore, the general introduction summarizes Śākyamuni Buddha's entire journey from the initial aspiration to this assembly, consistently winding and traversing vast periods, to possess these ten kinds of kindness. This general introduction prepares the ground for the understanding and comprehension of Śāriputra (Sariputra) and others in the Faith and Understanding chapter. Later treatises say that to highlight the difference between the Buddha Vehicle and the Two Vehicles, the parable of the poor son (poor son) is told. The Buddha Vehicle is like an elder (elder), noble and wealthy, while the Two Vehicles are like a poor son, humble and lowly. This is to make those who already understand more firm and clear about the Great Vehicle and the Small Vehicle, and to transform the faith of those who have not yet understood from the Three Vehicles to the One Vehicle. This aligns with the current explanation.
Furthermore, this sutra is expounded to proclaim the merits of those who are being taught and the merits of those who are able to teach. The merits of those who are being taught are like dense clouds universally showering sweet rain, with the three kinds of grass and two kinds of trees (three kinds of grass and two kinds of trees) receiving nourishment according to their respective capacities. Although they receive nourishment according to their respective capacities, they are not aware of it. Those who are able to be aware are extremely rare. The compassionate body of the Tathāgata universally covers the Dharma realm, equally nourishing sentient beings of the Five Vehicles (five vehicles), with sentient beings benefiting according to their respective capacities, yet they are not aware of it. If they are able to be aware, it is also extremely rare.
Question: Why are they not aware?
Answer: There are two kinds of unawareness. One is not knowing the same, and the other is not knowing the different. Not knowing the same means not knowing that the Tathāgata's manifestations and teachings are for the sake of revealing the one and only Buddha path. Not knowing the different means not knowing that sentient beings of the Five Vehicles achieve differently according to their respective capacities. It is like grass and trees not knowing the same cloud and the same rain, which is called not knowing the same. Not knowing the differences between superior, middle, and inferior themselves is called not knowing the different. Now, Kāśyapa (Kasyapa) and others are able to know the same and the different. Now, we want to guide and praise people of middle capacity, elaborating and accomplishing what they have understood and comprehended, so this sutra is expounded. The second is to praise the merits of those who are able to teach. Now, for those who have not yet understood, wisdom is opened, and for those who have already understood, virtue is increased, so this sutra is expounded. Therefore, the sutra says, 'The Tathāgata also has immeasurable merits, which you cannot exhaust even if you speak for immeasurable billions of kalpas.'
Question: What kind of merits does the Tathāgata have that cannot be exhausted by speaking?
Answer: The previous Faith and Understanding chapter says, 'The karmic connections formed in the past.'
今日相會。蓋是一方之化未窮無方之跡。無方跡者。慈身法雨等益十方遍利三世。豈止此會三根人耶。又上兩週之說及二領解皆明昔說三不說一。今說一不說三似若偏私。是故今明如來常等現身常等說法猶如雲雨。但三緣自聞三一緣自聞一耳。故大經云常行一乘眾生見三。以釋成上二週教意故說此品也。又上信解品明昔始結緣終於今會。隨逐根情崎岴屈曲。有若難心何能利物。是故今明如來若形若教猶如雲雨。雖順物崎岴無心屈曲也。又有人疑若大慈平等何故眾生有得聞法有不聞法。如以威德力令五千之徒從座而去。是故釋雲天澤無私不在無根非佛大慈不平等也。此釋藥草喻品。晚見論破大乘人。自謂言無聲聞明法雨普潤。隨根得果不應言無。此證上能化功德也。二示種子無上義。種子無上者如言汝等所行是菩薩道。明迦葉等曾發菩提心中忘斯意。今還發心行菩提道必當作佛。故是種子無上。此證上第一所化人功德義也。
複次佛法有二種。一顯示法二秘密法。顯示法者謂三乘教明三種因得三種果故名顯示。秘密法者謂三乘人皆得作佛。如釋論第百卷云。法華明阿羅漢受記作佛故名秘密法。昔來已說顯示法竟。今欲說秘密法故說此經。
問。何故三乘行因得果名顯示。三乘同作佛名秘密耶。
答。
【現代漢語翻譯】 現代漢語譯本： 今日之相會，乃是因為一方教化的力量尚未窮盡，而顯現出無方（無限）的跡象。所謂『無方之跡』，是指佛以慈悲之身和佛法的甘霖，平等地利益十方世界，普遍地利益過去、現在、未來三世的一切眾生，豈止是今日法會中具有上、中、下三種根器的眾生呢？ 再者，前面兩週（譬喻周、因緣周）的說法，以及二領解（舍利弗等領解、迦葉等領解），都闡明了過去只說三乘法，不說一佛乘；現在只說一佛乘，而不說三乘法，似乎有所偏頗。因此，現在闡明如來常常平等地顯現身相，常常平等地宣說佛法，猶如天上的雲和雨一樣。只是眾生因三種因緣（信、解、行）而各自聽聞三乘法，或因一種因緣（佛的本懷）而各自聽聞一佛乘罷了。所以《大般涅槃經》說：『佛常行一佛乘，而眾生見三乘。』以此來解釋併成就前面兩週的教義，所以宣說此《藥草喻品》。 此外，前面的《信解品》闡明了過去最初結緣，最終在今日法會上得以成就。眾生隨逐各自的根性和意願，道路崎嶇不平，心意委曲難伸，好像難以利益他人。因此，現在闡明如來的示現之形和所說之教，猶如天上的雲和雨一樣，雖然順應眾生的崎嶇根性，但佛的心意並沒有委曲。 又有人懷疑，如果佛的大慈悲是平等的，那麼為什麼眾生有的能聽聞佛法，有的不能聽聞佛法呢？例如，佛以威德之力令五千名增上慢的比丘從座位上離去。因此，佛解釋說，天降甘澤沒有私心，但甘澤不會降在沒有根的草木上；並非佛的大慈悲不平等，而是眾生的根器不同。 以上解釋《藥草喻品》。我最近看到有論著批駁大乘佛教的人，自以為是地說沒有聲聞乘，這與佛法甘霖普遍滋潤，隨根器不同而得到不同果報的說法相悖，不應該說沒有聲聞乘。這可以證明前面所說的能教化的功德。 二、顯示種子無上的意義。所謂『種子無上』，例如佛說『你們所行的是菩薩道』，這表明迦葉（Kasyapa）等過去曾經發過菩提心（bodhicitta），但後來忘記了。現在重新發起菩提心，修行菩薩道，將來必定能夠成佛。所以說是種子無上。這可以證明前面所說的第一類被教化的人的功德意義。 其次，佛法有兩種：一是顯示法，二是秘密法。所謂『顯示法』，是指三乘教法，闡明修三種因（聲聞因、緣覺因、菩薩因）得三種果（阿羅漢果、辟支佛果、佛果），所以稱為『顯示』。所謂『秘密法』，是指三乘人最終都能成佛。如《大智度論》第一百卷所說，法華經闡明阿羅漢（Arhat）被授記將來成佛，所以稱為『秘密法』。過去已經說完顯示法，現在想要說秘密法，所以宣說此經。 問：為什麼修三乘的因，得三乘的果，稱為『顯示』？三乘人最終都能成佛，稱為『秘密』呢？ 答：
【English Translation】 English version: Today's gathering is because the power of one-sided teaching has not yet been exhausted, revealing traces of the boundless (infinite). The so-called 'traces of the boundless' refer to the Buddha using his compassionate body and the rain of Dharma to equally benefit the ten directions and universally benefit all beings in the past, present, and future. It is not limited to the beings with the three roots (superior, middle, and inferior) in today's assembly. Furthermore, the previous two weeks (Parable Week, Cause and Condition Week) and the two understandings (Sariputra's understanding, Kasyapa's understanding) all clarified that in the past, only the Three Vehicles were taught, not the One Buddha Vehicle; now, only the One Buddha Vehicle is taught, not the Three Vehicles, which seems biased. Therefore, it is now clarified that the Tathagata (如來) constantly and equally manifests his body and constantly and equally proclaims the Dharma, just like the clouds and rain in the sky. It is only that beings hear the Three Vehicles according to their three conditions (faith, understanding, practice), or hear the One Buddha Vehicle according to one condition (the Buddha's original intention). Therefore, the Mahaparinirvana Sutra says: 'The Buddha constantly practices the One Vehicle, but beings see the Three Vehicles.' This is to explain and accomplish the teachings of the previous two weeks, so this Medicinal Herbs Parable chapter is expounded. In addition, the previous Faith and Understanding chapter clarified that the initial connection was made in the past and finally achieved in today's assembly. Beings follow their respective roots and desires, the path is rugged and uneven, and the mind is twisted and difficult to express, making it seem difficult to benefit others. Therefore, it is now clarified that the Buddha's manifested form and teachings are like the clouds and rain in the sky. Although they conform to the rugged nature of beings, the Buddha's intention is not twisted. Some people also doubt that if the Buddha's great compassion is equal, then why can some beings hear the Dharma and some cannot? For example, the Buddha used his power and virtue to make five thousand arrogant monks leave their seats. Therefore, the Buddha explained that the rain of heaven has no selfishness, but it will not fall on plants without roots; it is not that the Buddha's great compassion is not equal, but that the roots of beings are different. The above explains the Medicinal Herbs Parable chapter. I recently saw a treatise criticizing those who denigrate the Mahayana (大乘) Buddhism, self-righteously saying that there is no Sravaka (聲聞) Vehicle, which contradicts the statement that the rain of Dharma universally nourishes and yields different fruits according to different roots. It should not be said that there is no Sravaka Vehicle. This can prove the merit of the one who can teach mentioned earlier. Two, to show the meaning of the unsurpassed seed. The so-called 'unsurpassed seed' is, for example, when the Buddha says, 'What you are practicing is the Bodhisattva (菩薩) path,' this shows that Kasyapa (迦葉) and others once aroused the Bodhicitta (菩提心), but later forgot it. Now, they are re-arousing the Bodhicitta, practicing the Bodhisattva path, and will surely become Buddhas in the future. Therefore, it is said to be the unsurpassed seed. This can prove the meaning of the merit of the first type of beings who are taught mentioned earlier. Secondly, there are two types of Buddha-dharma: one is the explicit Dharma, and the other is the secret Dharma. The so-called 'explicit Dharma' refers to the Three Vehicle teachings, clarifying that cultivating the three causes (Sravaka cause, Pratyekabuddha cause, Bodhisattva cause) leads to the three fruits (Arhat fruit, Pratyekabuddha fruit, Buddha fruit), so it is called 'explicit.' The so-called 'secret Dharma' refers to the fact that beings of the Three Vehicles can ultimately become Buddhas. As the Mahaprajnaparamita Sastra (大智度論) Volume 100 says, the Lotus Sutra clarifies that Arhats (阿羅漢) are predicted to become Buddhas in the future, so it is called 'secret Dharma.' The explicit Dharma has already been explained in the past, and now I want to explain the secret Dharma, so this sutra is expounded. Question: Why is it called 'explicit' when cultivating the causes of the Three Vehicles leads to the fruits of the Three Vehicles? Why is it called 'secret' when beings of the Three Vehicles can ultimately become Buddhas? Answer:
顯示法者方便教也。明三乘人各自行因皆得成果。此事易解。如外三種子各生三牙。其相易明故名顯示。秘密法謂甚深法。明無三乘唯有一乘故名秘密。
問。若爾者三因三果此是秘密。何以故實無三乘。覆相說言有三種乘。應是秘密。而道理唯有一乘無有三乘。應是顯示。以非覆相說故也。
答。若以了義為顯示不了義為秘密者如后所判。今以淺近為顯示甚深為秘密如前所明。此義后當廣說也。
問。何故授二乘說作佛耶。
答。唯有一乘無有餘乘。唯有一佛性無有餘性。以皆有佛性故皆應作佛也。晚見論釋受記文。
問。聲聞人為實成佛故與授記。不實成佛故與授記。若實成佛者菩薩何故積劫修行。若不實成佛將非如來虛妄授記。
答。授聲聞記者得決定心。非成就法故。如來依平等法說於一乘。平等法者以如來法身與聲聞法身無異。故與授記。非即具足功德故與授記。菩薩具足功故與授記。依此論明佛性名為法身。故知二乘有佛性故與其授記也。
問。若爾一切眾生皆有佛性皆應授記作佛。
答。不然佛性有二種。一正因二緣因。一切眾生雖有正因無有行解等善故無緣因。無緣因故不得作佛。今二乘人內有正因外聞法華經生信解等善。即緣因緣正具足故得授
【現代漢語翻譯】 現代漢語譯本： 顯示法是方便教導。闡明三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana）之人各自修行其因，皆能獲得成果。這件事容易理解。比如外面的三種種子各自生長出三種不同的芽，它們的形態容易辨認，所以稱為『顯示』。秘密法指的是甚深的教法。闡明沒有三乘，只有一乘（Ekayana），所以稱為『秘密』。 問：如果這樣，三因三果（指聲聞、緣覺、菩薩三種因和果）就是秘密。為什麼說實際上沒有三乘呢？掩蓋真相說有三種乘，這應該是秘密。而道理上只有一乘，沒有三乘，這應該是顯示，因為它不是掩蓋真相的說法。 答：如果以了義（nitartha）為顯示，不了義（neyartha）為秘密，就像後面所判定的那樣。現在以淺顯易懂為顯示，甚深難懂為秘密，就像前面所說明的那樣。這個道理以後會詳細解釋。 問：為什麼給二乘（聲聞乘和緣覺乘）授記說他們將來會成佛呢？ 答：因為只有一乘，沒有其他的乘。只有一種佛性（Buddha-nature），沒有其他的性質。因為他們都具有佛性，所以都應該成佛。這是從晚期的論釋中看到的授記文。 問：聲聞人是因為真的能夠成佛才被授記，還是因為不能真的成佛才被授記？如果真的能夠成佛，那麼菩薩為什麼還要經歷漫長的劫數修行？如果不能真的成佛，那麼如來（Tathagata）豈不是在虛妄地授記？ 答：給聲聞授記是爲了讓他們得到堅定的信心，而不是因為他們已經成就了佛法。如來依據平等的法性宣說一乘。平等的法性是指如來（Tathagata）的法身（Dharmakaya）與聲聞的法身沒有差別，所以給他們授記。不是因為他們已經具足了功德才給他們授記，菩薩是因為具足了功德才被授記。依據這個論點，佛性被稱為法身。由此可知，二乘人因為具有佛性，所以才被授記。 問：如果這樣，一切眾生都具有佛性，都應該被授記成佛。 答：不是這樣的。佛性有兩種：一是正因（hetu），二是緣因（pratyaya）。一切眾生雖然有正因，但是沒有修行和理解等善行，所以沒有緣因。沒有緣因，就不能成佛。現在二乘人內心有正因，外在聽聞《法華經》生起信心和理解等善行，即緣因和正因都具足了，所以得到授記。
【English Translation】 English version: The 'teaching of manifestation' is a teaching of expedient means. It clarifies that those of the Three Vehicles (Sravakayana [Vehicle of Hearers], Pratyekabuddhayana [Vehicle of Solitary Buddhas], Bodhisattvayana [Vehicle of Bodhisattvas]) each cultivate their respective causes and can all attain fruition. This matter is easy to understand. For example, three kinds of seeds each produce three different sprouts. Their forms are easy to distinguish, hence the name 'manifestation'. The 'secret teaching' refers to the profound Dharma. It clarifies that there are not three vehicles, but only One Vehicle (Ekayana), hence the name 'secret'. Question: If that is the case, then the three causes and three results (referring to the three causes and results of Sravakas, Pratyekabuddhas, and Bodhisattvas) are secret. Why is it said that there are actually no three vehicles? To conceal the truth and say that there are three vehicles, that should be secret. But in principle, there is only One Vehicle, not three vehicles, which should be manifestation, because it is not a statement that conceals the truth. Answer: If we consider definitive meaning (nitartha) as manifestation and provisional meaning (neyartha) as secret, as will be determined later. Now, we consider the shallow and easy to understand as manifestation, and the profound and difficult to understand as secret, as explained earlier. This principle will be explained in detail later. Question: Why are the Two Vehicles (Sravakayana and Pratyekabuddhayana) given predictions that they will become Buddhas in the future? Answer: Because there is only One Vehicle, there are no other vehicles. There is only one Buddha-nature (Buddha-nature), there are no other natures. Because they all possess Buddha-nature, they should all become Buddhas. This is seen in the prediction texts from later commentaries. Question: Are the Sravakas given predictions because they can truly become Buddhas, or because they cannot truly become Buddhas? If they can truly become Buddhas, then why do Bodhisattvas have to cultivate for countless kalpas? If they cannot truly become Buddhas, then isn't the Tathagata (Tathagata) falsely giving predictions? Answer: Giving predictions to Sravakas is to give them firm faith, not because they have already accomplished the Dharma. The Tathagata proclaims the One Vehicle based on the equality of Dharma-nature. The equality of Dharma-nature means that the Dharmakaya (Dharmakaya) of the Tathagata and the Dharmakaya of the Sravakas are not different, so they are given predictions. It is not because they already possess all the merits that they are given predictions; Bodhisattvas are given predictions because they possess all the merits. According to this argument, Buddha-nature is called Dharmakaya. From this, we know that the Two Vehicles are given predictions because they possess Buddha-nature. Question: If that is the case, then all sentient beings possess Buddha-nature and should all be given predictions to become Buddhas. Answer: It is not like that. There are two kinds of Buddha-nature: one is the direct cause (hetu), and the other is the contributing cause (pratyaya). Although all sentient beings have the direct cause, they do not have good deeds such as practice and understanding, so they do not have the contributing cause. Without the contributing cause, they cannot become Buddhas. Now, the people of the Two Vehicles have the direct cause within, and externally they hear the Lotus Sutra and generate good deeds such as faith and understanding, that is, both the contributing cause and the direct cause are complete, so they receive predictions.
記。二者授二乘記。即是說法華經法華經正明一因一果。今明二乘人已改二執發菩提心。今為授記令二乘人現世行因未來作佛。以發心行行即是一因。未來作佛即是一果。又其人即是菩薩復是人一。說此一教名為教一。故授二乘記。具說四一即是說法華經也。三者暢佛本心故授二乘記。何者明如來初成道時即欲開示悟入諸佛知見。但初成道時根性未堪。今如得記則暢佛本心。同大經心喜之義。四者授二乘記令諸菩薩不復退轉。所以然者有二乘道可有退路竟無此理。何所退耶。又二乘是不作佛人今當作佛。菩薩本是成佛之人云何欲退耶。五者授二乘記。一切未發二乘心者皆不復發。所以然者以證二乘尚自舍之。我等未得云何欲求。以有斯益故授聲聞記也。六者授二乘記故一切未改二乘執者。因此而改伊是羅漢。既得授記我亦無學寧不作佛。遂改小心欣求大道。故信解品因身子得記自序余解即其事也。七者授二乘記欲證一乘之旨不虛無三之言是實。所以爾者上來雖唱三權一實。若二乘人不得記者此言空設。今二乘之人受記作佛。故知一乘是實三權不虛也。八者授二乘記即是說凈土法門。謂化主凈國土凈教門凈徒眾凈也。所以具四凈者以悟一乘改其三執故其心凈。其心凈故國土凈。以此凈悟悟一切眾生。即是教門及徒眾凈也
【現代漢語翻譯】 現代漢語譯本： 記錄。為二乘（聲聞乘和緣覺乘）授記，這正是《法華經》所說的，直接闡明一因一果的道理。《法華經》現在說明二乘之人已經改變了兩種執著，發起了菩提心。現在為他們授記，使二乘之人在現世修行因，未來成就佛果。以發起菩提心而修行，這便是『一因』；未來成就佛果，這便是『一果』。而且，這些人既是菩薩，又是同一個人，宣說這一教法，名為『教一』。所以為二乘授記，完整地闡述了四種『一』，這便是宣說《法華經》的要義。第三，爲了暢達佛陀的本懷，所以為二乘授記。這是因為佛陀最初成道時，就想開示眾生，使他們領悟諸佛的知見。但當時眾生的根性尚未成熟，不能接受。現在為二乘授記，就能暢達佛陀的本懷，如同《大般涅槃經》中佛陀內心歡喜的意義。第四，為二乘授記，使諸位菩薩不再退轉。這是因為如果還有二乘道可走，就可能產生退轉。但現在已經沒有這種道理了，還能退到哪裡去呢？而且，二乘原本是不成佛的人，現在將要成佛。菩薩本來就是將要成佛的人，怎麼還會退轉呢？第五，為二乘授記，使一切尚未發起二乘心的人，都不再發起二乘心。這是因為既然已經證得二乘果位，尚且要捨棄它，我們這些尚未證得二乘果位的人，又怎麼會去追求呢？因為有這樣的利益，所以為聲聞授記。第六，為二乘授記，使一切尚未改變二乘執著的人，因此而改變。他們會想：『即使是阿羅漢，既然已經得到授記，我也不是無學之人，難道不能成佛嗎？』於是改變了小乘之心，欣求大道。所以《信解品》中，須菩提等因舍利弗得授記而自我陳述，說的就是這件事。第七，為二乘授記，是爲了證明一乘的宗旨不是虛妄的，沒有三乘之說是真實的。這是因為，雖然前面宣揚了三權一實，如果二乘之人沒有得到授記，那麼這些話就成了空話。現在二乘之人得到授記，將要成佛，所以知道一乘是真實的，三權不是虛妄的。第八，為二乘授記，就是宣說凈土法門，指的是化主清凈、國土清凈、教門清凈、徒眾清凈。之所以具備四種清凈，是因為領悟了一乘，改變了三種執著，所以內心清凈。內心清凈，所以國土清凈。用這種清凈的領悟去開悟一切眾生，這就是教門和徒眾清凈。
【English Translation】 English version: Record. To bestow predictions upon the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), which is precisely what the Lotus Sūtra speaks of, directly elucidating the principle of one cause and one effect. The Lotus Sūtra now explains that those of the Two Vehicles have already changed their two attachments and aroused Bodhicitta (the mind of enlightenment). Now, predictions are bestowed upon them, enabling those of the Two Vehicles to cultivate the cause in this present life and achieve Buddhahood in the future. To cultivate through arousing Bodhicitta is the 'one cause'; to achieve Buddhahood in the future is the 'one effect'. Moreover, these individuals are both Bodhisattvas and the same person, proclaiming this one teaching, called 'one teaching'. Therefore, predictions are bestowed upon the Two Vehicles, fully elaborating on the four 'ones', which is to expound the essence of the Lotus Sūtra. Third, to fulfill the Buddha's original intention, predictions are bestowed upon the Two Vehicles. This is because when the Tathāgata (the thus-come one) initially attained enlightenment, he wanted to reveal to sentient beings, enabling them to realize the knowledge and vision of the Buddhas. However, at that time, the faculties of sentient beings were not yet mature enough to receive it. Now, bestowing predictions upon the Two Vehicles fulfills the Buddha's original intention, similar to the meaning of the Buddha's joy in the Mahāparinirvāṇa Sūtra. Fourth, bestowing predictions upon the Two Vehicles prevents the Bodhisattvas from regressing. This is because if there were still a path of the Two Vehicles to follow, there might be regression. But now, there is no such possibility; where can they regress to? Moreover, the Two Vehicles were originally those who would not become Buddhas, but now they will become Buddhas. Bodhisattvas are originally those who will become Buddhas; how could they regress? Fifth, bestowing predictions upon the Two Vehicles prevents all those who have not yet aroused the mind of the Two Vehicles from doing so. This is because since even those who have attained the fruit of the Two Vehicles are abandoning it, how would we, who have not yet attained the fruit of the Two Vehicles, seek it? Because of such benefits, predictions are bestowed upon the Śrāvakas (the hearers of the voice). Sixth, bestowing predictions upon the Two Vehicles enables all those who have not yet changed their attachments to the Two Vehicles to change as a result. They will think, 'Even Arhats (worthy ones), since they have received predictions, and I am not an unlearned person, how could I not become a Buddha?' Thus, they change their small vehicle mind and joyfully seek the Great Vehicle. Therefore, in the Faith and Understanding Chapter, Subhūti and others, due to Śāriputra (one of the Buddha's chief disciples) receiving a prediction, narrate their own understanding, which speaks of this matter. Seventh, bestowing predictions upon the Two Vehicles is to prove that the principle of the One Vehicle is not false, and that the statement of no Three Vehicles is true. This is because, although the provisional three and the real one have been proclaimed earlier, if those of the Two Vehicles do not receive predictions, then these words would be empty. Now, those of the Two Vehicles receive predictions and will become Buddhas, so we know that the One Vehicle is real, and the provisional three are not false. Eighth, bestowing predictions upon the Two Vehicles is to expound the Pure Land Dharma, referring to the purity of the transforming master, the purity of the land, the purity of the teaching, and the purity of the assembly. The reason for possessing the four purities is that by realizing the One Vehicle and changing the three attachments, the mind is pure. Because the mind is pure, the land is pure. Using this pure realization to enlighten all sentient beings, this is the purity of the teaching and the assembly.
。以身子心凈故佛說四凈之教也。九者以時眾聞二乘得記于凈土作佛故化往生。以有此益故授二乘記也。十者欲證二乘所解是實故授其記。夫得記者必由實解故也。以有如此十種義故所以授二乘記。總釋諸授記品竟。
複次欲說諸佛二種法故記是經也。一說現在法二說過去法。上來二週已說釋迦一期出世始終方便利益眾生竟。今說釋迦過去利益眾生法門。故說是經也。
問。何因緣故有二種說耶。
答。眾生有三種。一者上根二者中根三者下根。上中二根直聞現在說法已得了悟。今欲為下根眾生令得受道故說過去始末法門也。二者為釋疑故來。有人云應學二乘。所以然者。始行菩薩雖聞此經不得佛記。二乘聞經便得受決。若爾但學聲聞不必須行菩薩道。是故釋云。此等聲聞于無量劫久行大行。但中忘斯意故作二乘。非作二乘即得授記。即是總釋三根人得悟一乘因緣也。法華論云。決定聲聞不得記。退菩提心聲聞方得記。與此義相應。三者聲聞唯有二種。一本學小乘二退大為小。譬喻品為本學小乘人。今欲為退大之人故說是經。
問。何以知然。
答。譬喻品火宅之中本有三十子。即三乘根性慾求出宅為說三乘。故知為本乘人也。化城所明本欲求佛中途懈退為說小乘。故知二譬為二人也
【現代漢語翻譯】 現代漢語譯本：因為身和心清凈的緣故，佛才宣說了四種清凈的教義。第九個原因是，因為當時在場的聽眾中的二乘（聲聞乘和緣覺乘）行者，在凈土中得到授記，將來能夠成佛，所以佛才化導他們往生凈土。因為有這樣的利益，所以才給二乘授記。第十個原因是，爲了證明二乘所理解的道理是真實的，所以才給他們授記。得到授記的人必定是因為真實理解了佛法。因為有以上這十種原因，所以才給二乘授記。總的解釋授記品的內容到此結束。 再次，爲了宣說諸佛的兩種法，所以才宣說這部經。一是宣說現在的法，二是宣說過去的法。前面兩週的說法已經講完了釋迦牟尼佛一生出世，從開始到結束，方便利益眾生的過程。現在要宣說釋迦牟尼佛過去利益眾生的法門，所以才宣說這部經。 問：因為什麼因緣，所以要有兩種說法呢？ 答：眾生有三種。一是上根，二是中根，三是下根。上根和中根的人直接聽聞現在的說法就已經能夠領悟。現在是爲了讓下根的眾生也能夠接受佛道，所以才宣說過去始末的法門。二是爲了解釋疑惑。有人說應該學習二乘。原因是，剛開始修行的菩薩雖然聽聞這部經，卻不能得到佛的授記。二乘聽聞這部經就能得到授記。如果這樣，那隻要學習聲聞乘，不必修行菩薩道。所以解釋說，這些聲聞在無量劫之前就已經修行大乘佛法，只是中間忘記了這個意願，所以才成為二乘。不是成為二乘就能得到授記。這就是總的解釋三種根性的人能夠領悟一乘佛法的因緣。法華論中說，決定性的聲聞不能得到授記，退失菩提心的聲聞才能得到授記。與這裡的意義相符。三是聲聞只有兩種。一是本來就學習小乘，二是退失大乘而轉為小乘。《譬喻品》是為本來就學習小乘的人說的。現在是爲了那些退失大乘的人才宣說這部經。 問：憑什麼知道是這樣呢？ 答：《譬喻品》中火宅里本來有三十個孩子，就是代表三乘根性的人，爲了讓他們**求出離火宅，所以才為他們宣說三乘佛法。所以知道是為本來就是三乘根性的人說的。《化城喻品》所說明的是本來想要尋求佛道，但是中途懈怠退縮，所以才為他們宣說小乘佛法。所以知道這兩個譬喻是為兩種人說的。
【English Translation】 English version: Because the body and mind are pure, the Buddha speaks of the four pure teachings. The ninth reason is that because the Shravakas and Pratyekabuddhas (Two Vehicles) among the audience at that time received predictions of Buddhahood in the Pure Land, and will become Buddhas in the future, the Buddha guides them to be reborn in the Pure Land. Because of this benefit, predictions are given to the Two Vehicles. The tenth reason is that in order to prove that the principles understood by the Two Vehicles are true, predictions are given to them. Those who receive predictions must do so because they truly understand the Dharma. Because of these ten reasons, predictions are given to the Two Vehicles. The general explanation of the Prediction Chapters ends here. Furthermore, in order to expound the two types of Dharma of the Buddhas, this sutra is preached. One is to expound the present Dharma, and the other is to expound the past Dharma. The previous two assemblies have already explained Shakyamuni Buddha's entire life, from beginning to end, and the expedient means to benefit sentient beings. Now, the Dharma of how Shakyamuni Buddha benefited sentient beings in the past is to be expounded, so this sutra is preached. Question: What is the reason for having two types of teachings? Answer: There are three types of sentient beings. First, those with superior faculties; second, those with intermediate faculties; and third, those with inferior faculties. Those with superior and intermediate faculties are able to understand directly upon hearing the present teachings. Now, in order to enable sentient beings with inferior faculties to receive the path, the Dharma of the past from beginning to end is expounded. Second, it is to resolve doubts. Some say that one should study the Two Vehicles. The reason is that although Bodhisattvas who have just begun their practice may hear this sutra, they do not receive predictions of Buddhahood. The Two Vehicles receive predictions upon hearing this sutra. If so, then one only needs to study the Shravaka Vehicle and does not need to practice the Bodhisattva path. Therefore, it is explained that these Shravakas practiced the Great Vehicle for countless kalpas, but forgot this intention in the middle, so they became the Two Vehicles. It is not that one can receive predictions simply by becoming the Two Vehicles. This is the general explanation of the causes and conditions for people of the three faculties to understand the One Vehicle Dharma. The Lotus Sutra Treatise says that definitive Shravakas do not receive predictions, while Shravakas who have regressed from the Bodhi mind receive predictions. This is consistent with the meaning here. Third, there are only two types of Shravakas. One is those who originally studied the Small Vehicle, and the other is those who regressed from the Great Vehicle to the Small Vehicle. The Parable Chapter is for those who originally studied the Small Vehicle. Now, this sutra is preached for those who have regressed from the Great Vehicle. Question: How do you know this is the case? Answer: In the Parable Chapter, there were originally thirty children in the burning house, representing sentient beings of the Three Vehicles. In order to enable them to seek to escape the burning house, the Three Vehicle Dharma is expounded to them. Therefore, it is known that it is spoken for those who originally belonged to the Three Vehicles. The Imaginary City Chapter explains that those who originally wanted to seek the Buddha path, but became lazy and retreated midway, are taught the Small Vehicle Dharma. Therefore, it is known that these two parables are spoken for two types of people.
。此就文訖。而義實通也。四者欲廣嘆如來智慧明久遠。今二乘人心生欣慕改迷悟入故說是經。所以富樓那云復聞如來神通之力即其事也。五者欲顯法華是古佛法。三世諸佛必皆說之。故云世尊法久后要當說真實。
問。以何因緣故一切諸佛皆說涅槃耶。
答。一乘是佛因緣。無有諸佛不說佛乘。但說一乘自有二種。一者直說一乘。謂一因一果。如華嚴之□流二者先說三乘后說一乘。即法華也。此二雖殊一乘無異。是故一切諸佛皆說法花涅槃教起但為斥無常病故常樂。若眾生無有無常之病即不須明常樂。是故佛或說涅槃或有不說也。
問。云法華文未說佛性之因法身之果。云何不須涅槃耶。
答。不須說也。所以然者昔有五乘故有五性。今唯有一佛乘即唯有一佛性。故利根之人即知有佛性也。昔有五乘即五乘之果是無常。今唯一佛即佛果是常。故亦不須別說法身常也。但為釋迦出於惡世間。一乘因果未悟故更廣說涅槃耳。六者說過去事示生死長遠。今二乘人深起厭心。汝於過去本求佛道。經爾時劫退住小乘。一何可愍。我已成佛汝應欣慕。二乘聞之遂發心求佛也。七者說宿世之事。下根聞之因得領解。說系珠之譬曉諸未悟。八者三說既周。廣發權行之跡正令諸小行知菩薩難可思議。改志求佛
【現代漢語翻譯】 現代漢語譯本：這段經文到此結束，但其意義是相通的。第四個原因是想廣泛讚歎如來的智慧，闡明其久遠。現在二乘（聲聞乘和緣覺乘）之人心中生起欣慕之情，改變迷惑而悟入佛道，所以宣說此經。因此富樓那說『又聽聞如來的神通之力』就是指這件事。第五個原因是想彰顯《法華經》是過去古佛之法，過去、現在、未來三世諸佛必定都宣說此經，所以說『世尊在佛法長久之後，一定要宣說真實之法』。
問：因為什麼因緣一切諸佛都宣說涅槃呢？
答：一乘（唯一佛乘）是成佛的因緣，沒有諸佛不說佛乘。但說一乘有兩種方式。一是直接宣說一乘，即一因一果，如《華嚴經》的□流。二是先說三乘（聲聞乘、緣覺乘、菩薩乘），后說一乘，即《法華經》。這兩種方式雖然不同，但一乘的本質沒有差異。因此，一切諸佛都宣說《法華經》。涅槃教的興起只是爲了破斥無常之病，而彰顯常樂。如果眾生沒有無常之病，就不需要闡明常樂。所以佛有時說涅槃，有時不說。
問：既然《法華經》的經文中沒有宣說佛性之因和法身之果，為什麼不需要涅槃呢？
答：不需要宣說。原因是過去有五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘），所以有五性。現在只有一佛乘，就只有一佛性。所以利根之人自然知道有佛性。過去有五乘，所以五乘之果是無常。現在只有一佛，所以佛果是常。所以也不需要另外宣說法身是常。只是因為釋迦牟尼佛出現在惡世間，一乘的因果沒有被領悟，所以才更廣泛地宣說涅槃罷了。第六個原因是宣說過去之事，揭示生死輪迴的長遠。現在二乘之人深深生起厭離之心。你們在過去本來尋求佛道，經過漫長的時間卻退轉而安住于小乘，多麼可憐啊！我已經成佛，你們應該欣慕。二乘之人聽聞之後，就發心尋求佛道。第七個原因是宣說宿世之事，下根之人因此得以領悟理解。宣說系珠的比喻，使那些尚未覺悟的人明白。第八個原因是三次宣說已經周遍，廣泛闡發權巧方便之行的事蹟，正是爲了讓那些修習小乘之行的人知道菩薩的境界難以思議，從而改變志向而尋求佛道。
【English Translation】 English version: This concludes the text, but its meaning is interconnected. The fourth reason is to extensively praise the Tathagata's (如來) [Thus Come One] wisdom and clarify its immemorial duration. Now, the people of the Two Vehicles (二乘) [Śrāvakayāna and Pratyekabuddhayāna] generate admiration in their hearts, change their delusion, and enter the Buddha's path, so this sutra is preached. Therefore, Pūrṇa (富樓那) [one of the ten principal disciples of the Buddha] said, 'Also hearing the Tathagata's supernatural powers,' which refers to this matter. The fifth reason is to reveal that the Lotus Sutra is the Dharma of the ancient Buddhas, and all Buddhas of the past, present, and future will surely preach this sutra, so it is said, 'The World-Honored One (世尊) [Buddha] must preach the truth after the Dharma has been long established.'
Question: For what reason do all Buddhas preach Nirvana (涅槃) [cessation of suffering]?
Answer: The One Vehicle (一乘) [Ekayana, the single Buddha Vehicle] is the cause and condition for becoming a Buddha, and there are no Buddhas who do not preach the Buddha Vehicle. However, there are two ways to preach the One Vehicle. One is to directly preach the One Vehicle, that is, one cause and one effect, like the □ stream of the Avatamsaka Sutra (華嚴經) [Flower Garland Sutra]. The other is to first preach the Three Vehicles (三乘) [Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna] and then preach the One Vehicle, which is the Lotus Sutra (法華經) [Sutra of the Lotus Flower of the Wonderful Law]. Although these two methods are different, the essence of the One Vehicle is the same. Therefore, all Buddhas preach the Lotus Sutra. The teaching of Nirvana arises only to refute the disease of impermanence and to reveal permanence and bliss. If sentient beings do not have the disease of impermanence, then there is no need to clarify permanence and bliss. Therefore, the Buddha sometimes preaches Nirvana and sometimes does not.
Question: Since the text of the Lotus Sutra does not preach the cause of Buddha-nature (佛性) [Buddha-nature] and the fruit of Dharmakaya (法身) [Dharma Body], why is Nirvana not needed?
Answer: There is no need to preach it. The reason is that in the past there were Five Vehicles (五乘) [human, deva, śrāvaka, pratyekabuddha, bodhisattva], so there were Five Natures. Now there is only One Buddha Vehicle, so there is only One Buddha-nature. Therefore, people with sharp faculties naturally know that there is Buddha-nature. In the past, there were Five Vehicles, so the fruit of the Five Vehicles is impermanent. Now there is only One Buddha, so the fruit of Buddhahood is permanent. Therefore, there is no need to separately preach that the Dharmakaya is permanent. It is only because Shakyamuni Buddha (釋迦牟尼佛) [the historical Buddha] appeared in an evil world, and the cause and effect of the One Vehicle were not understood, that Nirvana is preached more extensively. The sixth reason is to preach about past events, revealing the length of the cycle of birth and death. Now, the people of the Two Vehicles deeply generate a sense of aversion. You originally sought the Buddha's path in the past, but after a long time, you regressed and settled in the Small Vehicle (小乘) [Hinayana], how pitiful! I have already become a Buddha, you should admire me. After hearing this, the people of the Two Vehicles resolved to seek the Buddha's path. The seventh reason is to preach about past lives, so that people with inferior faculties can understand. Preaching the parable of the tied pearl makes those who have not yet awakened understand. The eighth reason is that after the three preachings have been completed, the traces of expedient means are widely expounded, precisely to let those who practice the Small Vehicle know that the realm of Bodhisattvas (菩薩) [enlightenment being] is inconceivable, thereby changing their aspirations and seeking the Buddha's path.
也。以有如是八種義故說化城品也。
複次欲說如實功德智慧故說此經。
問。云何名為如實福慧耶。
答。如實福慧者從實理生。以一乘是實故能生如實慧。實慧者。上三週說法生三乘信解授記作佛。今欲說如實功德。如實功德者謂受持讀誦書寫解說。如說修行生如實福難可格量。既信如實法得無過之福。毀如實法則獲莫大之罪。今欲示眾生如實罪福故說是經也。二者諸佛說法有二種門。一直說門二稱歎門。上三週說法名直說門。今嘆經力經用名稱歎門。三者復有二門。一者一乘體門二者一乘功用門。乘體門者上已說竟。今欲說乘功用門故說是經。乘用門者謂能生福慧也。四者復有二門。一生慧門二生信門。上三週說已生慧門。余未信者今預經功德令生信心謂生信門。五者復有二門。一自行門二化他門。上來三週說法令三根人悟解故是自行門。今傳化未聞謂化他門也。六者復有二門。一受恩門二報恩門。上來悟解是受恩門。今得悟之人傳示未悟。助佛揚化謂報恩門。七者復有二門。一正說門二流通門。上來是正說門。今示弘經之方。謂流通門釋此法師品兼釋諸品。明功德事流通門也。
複次欲顯如來身方便身真實。故說此經。
問。何等是身方便身真實耶。
答。以法身為真
【現代漢語翻譯】 也。因為有以上這八種意義，所以宣說《化城喻品》。
其次，爲了宣說真實不虛的功德和智慧，所以宣說這部經。
問：什麼叫做真實不虛的福慧呢？
答：真實不虛的福慧是從真實的道理產生的。因為一乘佛法是真實的，所以能夠產生真實不虛的智慧。真實的智慧，是指前三週說法，使聲聞、緣覺、菩薩三乘人產生信解，併爲他們授記成佛。現在想要宣說真實不虛的功德。真實不虛的功德是指受持、讀誦、書寫、解說此經。如經中所說，依教奉行就能產生真實不虛的福德，難以估量。既然相信真實不虛的佛法，就能得到沒有過失的福報；譭謗真實不虛的佛法，就會獲得極大的罪過。現在想要向眾生揭示真實不虛的罪福，所以宣說這部經。第二，諸佛說法有兩種途徑：一是直接宣說，二是稱揚讚歎。前三週說法屬於直接宣說，現在讚歎經書的力量和作用，屬於稱揚讚歎。第三，又有兩種途徑：一是闡述一乘佛法的本體，二是闡述一乘佛法的功用。闡述本體的部分前面已經說完，現在想要宣說一乘佛法的功用，所以宣說這部經。一乘佛法的功用是指能夠產生福慧。第四，又有兩種途徑：一是產生智慧，二是產生信心。前三週說法已經使人產生智慧，對於尚未相信的人，現在通過宣說經書的功德，使他們產生信心，這就是產生信心的途徑。第五，又有兩種途徑：一是自行修行，二是教化他人。前三週說法使上、中、下三種根器的人領悟理解，所以是自行修行。現在傳授教化給沒有聽聞過佛法的人，這就是教化他人。第六，又有兩種途徑：一是接受佛恩，二是報答佛恩。前來的領悟理解是接受佛恩，現在得到領悟的人傳授給尚未領悟的人，幫助佛陀弘揚教化，這就是報答佛恩。第七，又有兩種途徑：一是正說，二是流通。前面的內容是正說，現在揭示弘揚經書的方法，就是流通。解釋《法師品》兼解釋其他各品，闡明功德之事，屬於流通。
其次，想要彰顯如來的法身、方便身和真實身，所以宣說這部經。
問：什麼是法身、方便身和真實身呢？
答：以法身為真實。
【English Translation】 Also. Because there are these eight kinds of meanings, the 'Transformation City' chapter is expounded.
Furthermore, this sutra is expounded to explain the true and real merit and wisdom.
Question: What is called true and real merit and wisdom?
Answer: True and real merit and wisdom arise from true principles. Because the One Vehicle (Ekayana) is true, it can generate true wisdom. True wisdom refers to the first three cycles of teachings, which enable the three vehicles (Shravaka, Pratyekabuddha, Bodhisattva) to generate faith and understanding, receive predictions of Buddhahood, and become Buddhas. Now, the intention is to expound true merit. True merit refers to receiving, upholding, reading, reciting, writing, explaining, and practicing according to the teachings. As it is said in the sutra, practicing according to the teachings generates true merit that is difficult to measure. Since one believes in the true Dharma, one can obtain faultless blessings; slandering the true Dharma will result in the greatest sins. Now, the intention is to reveal true merit and demerit to sentient beings, so this sutra is expounded. Secondly, there are two approaches to the Buddhas' teachings: one is direct exposition, and the other is praise and admiration. The first three cycles of teachings belong to direct exposition, while praising the power and function of the sutra belongs to praise and admiration. Thirdly, there are two more approaches: one is to elucidate the essence of the One Vehicle, and the other is to elucidate the function of the One Vehicle. The part about elucidating the essence has already been completed. Now, the intention is to expound the function of the One Vehicle, so this sutra is expounded. The function of the One Vehicle refers to the ability to generate merit and wisdom. Fourthly, there are two more approaches: one is to generate wisdom, and the other is to generate faith. The first three cycles of teachings have already generated wisdom. For those who have not yet believed, now, by expounding the merits of the sutra, they are enabled to generate faith, which is the approach to generating faith. Fifthly, there are two more approaches: one is self-cultivation, and the other is teaching others. The first three cycles of teachings enable people of superior, middle, and inferior capacities to understand, so it is self-cultivation. Now, transmitting and teaching those who have not heard the Dharma is teaching others. Sixthly, there are two more approaches: one is receiving the Buddha's grace, and the other is repaying the Buddha's grace. The previous understanding is receiving the Buddha's grace. Now, those who have attained understanding transmit it to those who have not yet understood, helping the Buddha to propagate the teachings, which is repaying the Buddha's grace. Seventhly, there are two more approaches: one is the main exposition, and the other is the circulation. The previous content is the main exposition. Now, revealing the method of propagating the sutra is the circulation. Explaining the 'Teacher of the Dharma' chapter also explains the other chapters, clarifying the matters of merit, which belongs to the circulation.
Furthermore, this sutra is expounded to reveal the Dharmakaya (法身, Dharma body), expedient body, and true body of the Tathagata (如來, Thus Come One).
Question: What are the Dharmakaya, expedient body, and true body?
Answer: The Dharmakaya is the true body.
實。跡身為方便。但本跡二身凡有四種。一者生滅為跡身。無生滅為本身。如多寶雖滅不滅。顯釋迦雖生不生。不生不滅名為本身。不生示生不滅示滅名為跡身也。二者明本一而跡多。如集十方諸分身佛。欲明釋迦為本諸佛為跡。所以然者諸佛平指為跡。各以己身為本。當知釋迦之與諸佛皆是跡耳。非釋迦非諸佛乃為統一之本。故明本一而跡多也。三者舉釋迦及分身者。此就一佛明本跡義。如一佛法身為本而垂一切跡。四者以為多寶與釋迦並坐者。欲表十方諸佛同一法身。皆同一法身故垂一切跡。攝大乘論明二種平等。一別平等。如一佛法身為本垂一切跡。二通平等。謂十方諸佛同一法身由來。或但執別先通或但執通先別皆非論意也。晚見法華論明多寶以現者示平等。故多寶如來已入涅槃復示現身。此顯自身他身佛性法身平等。證四義中第四義及第一義也。
問。若此品具明四種本跡義者壽量品復何所明耶。
答。佛開本跡凡有二門。一神通輪門二說法輪門。神通輪開本跡者。從見塔品至涌出品現十一種神通以開本跡。一者涌出塔表佛猶存之義。二者住空表隱顯無有滯礙。三者出聲。或謂直是塔而已未足以表猶存之義。故須出聲也。四者雖復有聲密恐無形非是佛聲。故開塔令身在其中矣。五分座同坐者。
【現代漢語翻譯】 現代漢語譯本 真實。跡身是爲了方便而示現的。但本跡二身總共有四種。第一種，生滅是跡身，無生滅是本身。例如多寶佛（Prabhutaratna）雖然示現滅度，但實際上不滅；顯示釋迦佛（Sakyamuni）雖然示現出生，但實際上不生。不生不滅稱為本身，不生而示現生，不滅而示現滅，稱為跡身。第二種，表明本是一，而跡是多。例如召集十方諸分身佛，想要表明釋迦佛是本，諸佛是跡。之所以這樣說，是因為諸佛平等地被指為跡，各自以自己的身為本。應當知道釋迦佛與諸佛都是跡而已。非釋迦佛，非諸佛，才是統一的本。所以說本是一，而跡是多。第三種，舉出釋迦佛及分身佛，這是就一佛來說明本跡的意義。例如一佛的法身是本，而垂示一切跡。第四種，認為多寶佛與釋迦佛並坐，想要表示十方諸佛同一法身，因為都是同一法身，所以垂示一切跡。《攝大乘論》（Mahāyānasaṃgraha）闡明兩種平等，一是別平等，如一佛法身為本，垂示一切跡；二是通平等，指十方諸佛同一法身。由來或者只執著別，先通；或者只執著通，先別，都不是《攝大乘論》的本意。晚近看到的《法華論》（Saddharma-puṇḍarīka-śāstra）闡明多寶佛以現身來顯示平等，所以多寶如來（Prabhutaratna Tathagata）已經進入涅槃（Nirvana）又再次示現身。這顯示自身、他身、佛性、法身平等，證明四義中的第四義和第一義。 問：如果此品已經詳細闡明了四種本跡義，那麼《壽量品》（Tathāgatāyuṣpramāṇa-parivarta）又闡明了什麼呢？ 答：佛開顯本跡總共有兩個門，一是神通輪門，二是說法輪門。神通輪開顯本跡，是從《見寶塔品》（Devadatta-parivarta）到《涌出品》（Bodhisattvasamutpāda-parivarta），示現十一種神通來開顯本跡。第一，涌出寶塔，表示佛仍然存在的意思。第二，寶塔住在空中，表示隱顯沒有滯礙。第三，寶塔發出聲音，或許有人認為僅僅是寶塔而已，不足以表示佛仍然存在的意思，所以需要發出聲音。第四，即使有聲音，也擔心沒有形體，不是佛的聲音，所以打開寶塔，讓佛身在其中。第五，分座同坐，
【English Translation】 English version Truth. The manifested body (跡身, jìshēn) is a provisional means (方便, fangbian). There are four types of original and manifested bodies (本跡二身, běnjì èrshēn). First, birth and death are the manifested body, while no birth and no death is the original body (本身, běnshēn). For example, although Prabhutaratna (多寶, Duōbǎo) appears to have entered extinction (滅, miè), he is actually not extinct; revealing that although Sakyamuni (釋迦, Shìjiā) appears to be born, he is actually not born. No birth and no death is called the original body, while not being born but appearing to be born, and not being extinct but appearing to be extinct, is called the manifested body. Second, it shows that the original is one, while the manifestations are many. For example, gathering the emanations of Buddhas from the ten directions is to show that Sakyamuni is the original, and the Buddhas are the manifestations. The reason for this is that the Buddhas are equally referred to as manifestations, each taking their own body as the original. It should be known that Sakyamuni and the Buddhas are all manifestations. Neither Sakyamuni nor the Buddhas is the unified original. Therefore, it is said that the original is one, while the manifestations are many. Third, mentioning Sakyamuni and the emanated Buddhas, this explains the meaning of original and manifested from the perspective of one Buddha. For example, the Dharmakaya (法身, fǎshēn) of one Buddha is the original, while all manifestations are emanated. Fourth, considering Prabhutaratna and Sakyamuni sitting together, it is intended to represent that the Buddhas of the ten directions share the same Dharmakaya. Because they all share the same Dharmakaya, they emanate all manifestations. The Mahāyānasaṃgraha (攝大乘論, Shè Dàchéng Lùn) clarifies two kinds of equality: one is specific equality, such as the Dharmakaya of one Buddha being the original, emanating all manifestations; the other is general equality, referring to the Buddhas of the ten directions sharing the same Dharmakaya. Originally, either only clinging to the specific before the general, or only clinging to the general before the specific, is not the intention of the Mahāyānasaṃgraha. The recently seen Saddharma-puṇḍarīka-śāstra (法華論, Fǎhuá Lùn) clarifies that Prabhutaratna shows equality by appearing, so Prabhutaratna Tathagata (多寶如來, Duōbǎo Rúlái) has already entered Nirvana (涅槃, Nièpán) and appears again. This shows the equality of self-body, other-body, Buddha-nature, and Dharmakaya, proving the fourth and first meanings among the four meanings. Question: If this chapter has already explained the four kinds of original and manifested meanings in detail, then what does the Tathāgatāyuṣpramāṇa-parivarta (壽量品, Shòuliàng Pǐn) explain? Answer: The Buddha reveals the original and manifested through two doors: one is the door of the supernatural power wheel (神通輪門, shéntōng lún mén), and the other is the door of the Dharma wheel (說法輪門, shuōfǎ lún mén). The supernatural power wheel reveals the original and manifested from the Devadatta-parivarta (見寶塔品, Jiàn Bǎotǎ Pǐn) to the Bodhisattvasamutpāda-parivarta (涌出品, Yǒngchū Pǐn), showing eleven kinds of supernatural powers to reveal the original and manifested. First, the emergence of the treasure tower (塔, tǎ) represents the meaning that the Buddha still exists. Second, the treasure tower dwelling in the air represents that there is no obstruction in concealment and manifestation. Third, the treasure tower emits sound. Perhaps some people think that it is only a treasure tower and not enough to represent the meaning that the Buddha still exists, so it needs to emit sound. Fourth, even if there is sound, there is concern that there is no form and it is not the Buddha's voice, so the treasure tower is opened to allow the Buddha's body to be inside. Fifth, sharing the seat and sitting together,
欲等生滅義往之等。今明雙樹之滅是跡而非真。今之等往明王宮之生權而非實也。六者集佛明本一而跡多。七者變土。跡身既非實身跡土亦非實土。釋迦及化佛是跡身。別有統一之本。凈穢二土皆是跡土非法身所棲。法身別處中道第一義土。八者接眾在空表虛心乃見法身。九者發調達之跡以表丈六為權。調達非惡示惡。類釋迦不生現生。十者顯龍女成佛。昔女身不能現身成佛。今遂能成佛者。昔明如來身非常住今始明佛身是常。十一明下方菩薩地覆不現地裂方顯。昔教覆故未顯法身。今教始開故得明也。此十一種皆是神通門。以開本跡也。二從彌勒之問釋迦之答。就說法輪以開本跡也。
問。初段開三顯一辨教之權實。何故但就說法輪。今就神通輪耶。
答。教之權實但是說法。輪身之本跡屬神通輪是故後門就神通輪。故下文云汝今諦聽如來秘密神通之力。又云神通力如是于阿僧祇劫也。又如大經開法身密廣明神通。開波若密廣明說法。今亦然矣。又前現通即是密開本跡。后說法身即是顯開本跡。要前密開後方得顯開也。又密開本跡生物之信。顯開本跡生物之解。
問。辨本跡身何故具就二輪及顯密耶。
答。以果德甚深絕因位境界宜就二義也。又前開三顯一中亦有顯密。廣說為顯略說為密
【現代漢語翻譯】 現代漢語譯本 想要理解生滅的意義，需要從本和跡兩個方面入手。現在所說的雙樹涅槃（指釋迦牟尼佛在拘尸那迦羅城外的娑羅雙樹下入滅）只是示現的『跡』，並非真實的涅槃。現在所說的入王宮誕生也只是示現的方便，並非真實的誕生。 六、聚集諸佛是爲了說明根本是唯一的，而示現的形態是多樣的。 七、改變佛土。既然示現的身不是真實的身，那麼示現的佛土也不是真實的佛土。釋迦牟尼佛以及他所化現的佛都是示現的身，另有統一的根本。清凈的佛土和不清凈的佛土都是示現的佛土，不是法身所居住的地方。法身居住在別處，即中道第一義諦的佛土。 八、接引眾生在於空性，內心虛空才能見到法身。 九、示現提婆達多（Devadatta）的惡行，是爲了表明丈六金身（指佛的應化身）是權宜之計。提婆達多並非真的作惡，而是示現惡行。類似於釋迦牟尼佛並非真的出生而示現出生。 十、顯示龍女成佛。過去認為女身不能立即成佛，現在卻能成佛，這是因為過去說明如來之身不是常住的，現在才開始說明佛身是常住的。 十一、說明下方的菩薩在地未裂開時不顯現，地裂開后才顯現。過去是因為教法被覆蓋，所以法身沒有顯現。現在教法開始弘揚，所以才能顯現。 這十一種都是神通門，用來開啟本和跡的。 二、從彌勒菩薩（Maitreya）的提問和釋迦牟尼佛的回答，就說法輪（Dharmacakra）來開啟本和跡。 問：前面一段開啟三顯一，辨別教法的權巧和真實，為什麼只就說法輪而言？現在為什麼就神通輪（Abhijnacakra）而言？ 答：教法的權巧和真實只是說法，而佛身的根本和示現屬於神通輪，所以後面的部分就神通輪而言。因此下文說『你現在仔細聽，如來秘密神通之力』。又說『神通力是這樣，于阿僧祇劫（asamkhya kalpa）也是如此』。又如《大般涅槃經》（Mahaparinirvana Sutra）開啟法身之秘密，廣泛闡明神通。開啟般若（Prajna）之秘密，廣泛闡明說法。現在也是這樣。前面示現神通就是秘密地開啟本和跡，後面說法身就是明顯地開啟本和跡。一定要先秘密地開啟，然後才能明顯地開啟。而且秘密地開啟本和跡能生起眾生的信心，明顯地開啟本和跡能生起眾生的理解。 問：辨別本跡身，為什麼既要就二輪（說法輪和神通輪），又要說顯密（顯說和密說）呢？ 答：因為佛的果德非常深奧，超越了因位的境界，所以應該就二義（二輪和顯密）來說明。而且前面開啟三顯一中也有顯密，廣說是顯說，略說是密說。
【English Translation】 English version To understand the meaning of arising and ceasing, one must approach it from the perspectives of the fundamental (本, hon) and the manifested (跡, shaku). The Nirvana under the twin Sala trees (referring to Shakyamuni Buddha's passing away under the twin Sala trees in Kushinagar) is merely a 'trace' (跡, shaku) of manifestation, not the true Nirvana. The birth in the royal palace is also a provisional expedient, not a real birth. Six, the gathering of Buddhas is to illustrate that the fundamental is one, while the manifested forms are diverse. Seven, the transformation of the Buddha-land. Since the manifested body is not the real body, the manifested Buddha-land is also not the real Buddha-land. Shakyamuni Buddha and the Buddhas he manifests are manifested bodies; there is a unified fundamental elsewhere. Pure and impure lands are both manifested lands, not where the Dharmakaya (法身, Dharmakaya) resides. The Dharmakaya resides elsewhere, in the Buddha-land of the Middle Way's First Principle. Eight, guiding sentient beings lies in emptiness; only with an empty mind can one see the Dharmakaya. Nine, manifesting Devadatta's (提婆達多, Devadatta) evil deeds is to show that the sixteen-foot golden body (丈六金身, joroku konshin, referring to the manifested body of the Buddha) is a provisional means. Devadatta did not truly commit evil but manifested evil deeds. Similar to how Shakyamuni Buddha did not truly have a birth but manifested birth. Ten, revealing the Dragon Girl's (龍女, Ryunyo) attainment of Buddhahood. In the past, it was thought that a woman's body could not immediately attain Buddhahood, but now she can, because in the past it was explained that the Tathagata's (如來, Tathagata) body is not permanent, and now it is beginning to be explained that the Buddha's body is permanent. Eleven, explaining that the Bodhisattvas (菩薩, Bodhisattva) below do not appear when the earth is covered, but appear when the earth is split open. In the past, because the teachings were covered, the Dharmakaya did not appear. Now that the teachings are beginning to be propagated, it can appear. These eleven are all gates of supernatural powers (神通門, jinzu-mon), used to open up the fundamental and the manifested. Two, from Maitreya Bodhisattva's (彌勒菩薩, Maitreya) questions and Shakyamuni Buddha's answers, the Dharma wheel (法輪, Dharmacakra) is used to open up the fundamental and the manifested. Question: The previous section opened the three and revealed the one, distinguishing the expedient and the real of the teachings. Why only in terms of the Dharma wheel? Why now in terms of the wheel of supernatural powers (Abhijnacakra)? Answer: The expedient and the real of the teachings are only in terms of the Dharma wheel, while the fundamental and the manifested of the Buddha's body belong to the wheel of supernatural powers, so the later part is in terms of the wheel of supernatural powers. Therefore, the following text says, 'Now listen carefully, the secret power of the Tathagata's supernatural powers.' It also says, 'The power of supernatural powers is like this, even for asamkhya kalpas (阿僧祇劫, asamkhya kalpa).' Also, like the Mahaparinirvana Sutra (大般涅槃經, Mahaparinirvana Sutra) opens the secret of the Dharmakaya and extensively explains supernatural powers. It opens the secret of Prajna (般若, Prajna) and extensively explains the Dharma. It is the same now. The previous manifestation of supernatural powers is the secret opening of the fundamental and the manifested, and the later explanation of the Dharmakaya is the explicit opening of the fundamental and the manifested. It is necessary to first secretly open it before it can be explicitly opened. Moreover, secretly opening the fundamental and the manifested can give rise to sentient beings' faith, and explicitly opening the fundamental and the manifested can give rise to sentient beings' understanding. Question: In distinguishing the fundamental and manifested body, why must it be in terms of both the two wheels (Dharma wheel and wheel of supernatural powers) and the explicit and the secret (explicit teaching and secret teaching)? Answer: Because the Buddha's fruit-virtue is very profound, surpassing the realm of the causal stage, it should be explained in terms of the two meanings (two wheels and explicit and secret). Moreover, in the previous opening of the three and revealing of the one, there are also explicit and secret; extensive explanation is explicit, and brief explanation is secret.
。又前現塔雖表法身是常。未辨為始證法身。為久證法身。故壽量廣明近遠之義。明無量劫來久證法身。又前開三顯一中亦有總別。初總明諸佛二智次別明二智。今開近顯遠亦具總別二義。見塔品總明諸佛本跡。壽量別明釋迦二身。又前直明法身後品廣釋疑難。又前但明法身未辨三世益物之用。后品廣明益物義也。又諸佛隨俗凡有二種。一者身二者命。前明法身常住后明壽同太虛。又前明無生滅后辨無始終。無始終者逸多不見其始。補處豈測其終也。此總序寶塔品及壽量品竟。晚見論明三身具足豈非辨常之明據耶。
複次欲說菩薩要行故說是經。
問。何故說菩薩行菩薩行有幾種耶。
答。菩薩有四種要行如前說也。
問。何因緣故明菩薩行。
答。上以三週開權顯實破三乘執即是發菩提心。發菩提心竟應修菩薩行。如華嚴善財童子。於一一知識所皆云。我已先發菩提之心。而未知云何修菩薩行學菩薩道。故次發心即是明修行也。二者說菩薩行即是說法華經。法華經正明一乘。一乘即是菩薩行。故就菩薩行明一乘。故此經云教菩薩法佛所護念也。三者上來自說及證說即竟。欲示弘經模軌。模軌即是四行。故說菩薩行也。四者為封言之徒聞上開權顯實明一辨三。便謂有三一有開有合。是
【現代漢語翻譯】 現代漢語譯本：此外，前面顯現寶塔雖然表明法身是常住的，但沒有區分是初證法身，還是久證法身。因此，《壽量品》廣泛闡明了近和遠的意義，表明從無量劫以來就已經證得法身。此外，前面開三顯一中也有總說和別說。開始總說諸佛的二智，其次分別說明二智。現在開近顯遠也具備總說和別說二重含義。《見寶塔品》總說諸佛的本跡，《壽量品》分別說明釋迦牟尼佛的二身。此外，前面直接說明法身，後面品廣泛解釋疑難。此外，前面只說明法身，沒有區分三世利益眾生的作用，後面的品廣泛說明利益眾生的意義。此外，諸佛隨順世俗，凡有二種：一是身，二是命。前面說明法身常住，後面說明壽命同於太虛。此外，前面說明無生滅，後面辨明無始終。所謂無始終，是指逸多（過去佛名）也看不見其開始，補處菩薩（指彌勒菩薩）也無法測度其終結。以上是總序《寶塔品》和《壽量品》完畢。晚見論說明三身具足，難道不是辨明常住的依據嗎？
其次，想要宣說菩薩的重要修行，所以宣說這部經。
問：為什麼宣說菩薩行？菩薩行有幾種呢？
答：菩薩有四種重要的修行，如前面所說。
問：因為什麼緣故闡明菩薩行？
答：上面通過三週說法開權顯實，破除三乘的執著，就是發起菩提心。發起菩提心后，應當修菩薩行。如同《華嚴經》中的善財童子，在每一位善知識那裡都說：『我已經先發菩提之心，但還不知道如何修菩薩行，學習菩薩道。』所以，繼發起菩提心之後，就是闡明修行。二是宣說菩薩行就是宣說《法華經》。《法華經》正是闡明一乘，一乘就是菩薩行。所以，就菩薩行來闡明一乘。因此，這部經說『教菩薩法，佛所護念』。三是上面從自說和證說都已經說完，想要展示弘揚經典的模範和準則。模範和準則就是四行。所以宣說菩薩行。四是爲了堵住那些聽了上面開權顯實，闡明一和辨別三的言論的人的嘴，他們便認為有三和一，有開有合。
【English Translation】 English version: Furthermore, although the previous appearance of the Stupa indicates that the Dharmakaya (法身, Dharma Body) is eternal, it does not distinguish whether it is the initial attainment of the Dharmakaya or the long-standing attainment of the Dharmakaya. Therefore, the 『Lifespan of the Tathagata』 (壽量品) chapter extensively clarifies the meaning of near and far, indicating that the Dharmakaya has been attained for countless kalpas (劫, eons). Moreover, the previous opening of the three and revealing of the one also contains general and specific aspects. Initially, it generally explains the two wisdoms of all Buddhas, and then specifically explains the two wisdoms. Now, opening the near and revealing the far also possesses the dual meanings of general and specific. The 『Vision of the Jeweled Stupa』 (見寶塔品) chapter generally explains the original and manifested traces of all Buddhas, while the 『Lifespan of the Tathagata』 chapter specifically explains the two bodies of Shakyamuni (釋迦牟尼). Furthermore, the previous directly explains the Dharmakaya, while the later chapters extensively explain the doubts and difficulties. Moreover, the previous only explains the Dharmakaya, without distinguishing the function of benefiting beings in the three periods of time, while the later chapters extensively explain the meaning of benefiting beings. Furthermore, Buddhas follow worldly customs, and there are generally two aspects: one is the body, and the other is the life. The previous explains the eternal abiding of the Dharmakaya, while the later explains that the lifespan is the same as the vastness of space. Furthermore, the previous explains no birth and no death, while the later distinguishes no beginning and no end. The so-called no beginning and no end means that even Yiduo (逸多, name of a past Buddha) cannot see its beginning, and the Bodhisattva who will fill the position (補處, referring to Maitreya Bodhisattva) cannot fathom its end. The above is the general introduction to the 『Vision of the Jeweled Stupa』 chapter and the 『Lifespan of the Tathagata』 chapter. The late commentary explains that the three bodies are complete; isn't this the clear evidence of permanence?
Secondly, wanting to expound the essential practices of Bodhisattvas, this sutra is therefore preached.
Question: Why expound the Bodhisattva practices? How many kinds of Bodhisattva practices are there?
Answer: Bodhisattvas have four essential practices, as mentioned earlier.
Question: For what reason are the Bodhisattva practices elucidated?
Answer: Above, through the three rounds of preaching, opening the provisional and revealing the real, and breaking the attachment to the three vehicles, is precisely arousing the Bodhi mind (菩提心, mind of enlightenment). After arousing the Bodhi mind, one should cultivate Bodhisattva practices. Just like Sudhana (善財童子) in the Avatamsaka Sutra (華嚴經), who said to each good advisor: 『I have already aroused the Bodhi mind, but I do not yet know how to cultivate Bodhisattva practices and learn the Bodhisattva path.』 Therefore, following the arousing of the mind is the elucidation of practice. Secondly, expounding the Bodhisattva practices is expounding the Lotus Sutra (法華經). The Lotus Sutra precisely elucidates the One Vehicle, and the One Vehicle is precisely the Bodhisattva practice. Therefore, the One Vehicle is elucidated based on the Bodhisattva practice. Therefore, this sutra says 『teaching the Bodhisattva Dharma, protected and念ed by the Buddhas.』 Thirdly, the above, from self-preaching and witnessing, has already been completed, wanting to demonstrate the model and standard for propagating the sutra. The model and standard are the four practices. Therefore, the Bodhisattva practices are expounded. Fourthly, it is to silence those who, upon hearing the above opening of the provisional and revealing the real, elucidating the one and distinguishing the three, then claim that there are three and one, with opening and closing.
故今明菩薩行諸法實相。無上中下非一非三非開非合。三一開合皆是方便化物。故說菩薩行。五者有人慾求佛道畏憚生死。多諸患難故退菩提心息諸斷行。今為此人故明菩薩有四行令身心安樂。其人聞已堅固不退。故說菩薩行。六者欲發起如來壽命之果。故說菩薩行。下品明如來有不可思議之果。所謂生滅自在無礙。如此妙果必由妙因。是故今明菩薩行。即是妙因也。安樂行品竟。
複次欲廣說諸菩薩智慧功德宣通此法擁護眾生故說是經。如說藥王妙音觀音乃至普賢等功德智慧等。
問。何因緣故說諸菩薩功德智慧耶。
答。一乘有二種。一者諸佛大人之所乘故名為大乘。二者諸大菩薩之所乘故故名為大乘。如十二門論所辨。上說如來壽及佛知見等是諸佛大人能乘所乘。今欲明諸大菩薩之所乘故故名大乘也。二者說諸菩薩功德智慧不可思議。令二乘人深生愧恥棄彼所宗。則未發二乘心者不復發心故說菩薩行。三者凡夫二乘已發菩提心者修菩薩行。已修菩薩行者宜解行增進故說菩薩行。四者凈名經云。或以諸佛而化佛事或以菩薩而作佛事。佛事不同受悟多種。上來明佛作佛事竟。今欲明菩薩而作佛事故說諸菩薩行也。五者欲嘆此經功力故說諸菩薩行。諸大菩薩有不可思議功德智慧者皆由法華之所成就
【現代漢語翻譯】 現代漢語譯本：因此，現在闡明菩薩所行的諸法實相，它既不是至高無上，也不是中等或低下，既非單一，也非三者合一，既非分開，也非合併。三者合一或分開，都只是爲了方便教化眾生而採取的方式，所以宣說菩薩的修行。第五，有些人想要追求成佛之道，但畏懼生死輪迴，害怕其中眾多的苦難，因此退失了菩提心，停止了各種斷除煩惱的修行。現在爲了這些人，闡明菩薩有四種安樂行，使身心安穩快樂。這些人聽聞后，能夠堅定信念，不再退轉，所以宣說菩薩的修行。第六，想要發起如來壽命之果，所以宣說菩薩的修行。前面已經說明如來具有不可思議的果報，即所謂生滅自在，沒有障礙。如此美妙的果報必定源於美妙的因，因此現在闡明菩薩的修行，就是這美妙的因。安樂行品結束。
再次，想要廣泛宣說諸位菩薩的智慧功德，傳播此法，擁護眾生，所以宣說此經。例如宣說藥王（Bhaisajyaraja）菩薩、妙音（Gadgadasvara）菩薩、觀音（Avalokitesvara）菩薩，乃至普賢（Samantabhadra）菩薩等的功德智慧。
問：因為什麼因緣要宣說諸位菩薩的功德智慧呢？
答：一乘（Ekayana）有二種含義。一是諸佛大人所乘坐的，所以名為大乘（Mahayana）。二是諸大菩薩所乘坐的，所以名為大乘，如《十二門論》所辨析的。前面所說的如來壽命以及佛的知見等，是諸佛大人能夠乘坐和所乘坐的。現在想要闡明諸大菩薩所乘坐的，所以名為大乘。二是宣說諸位菩薩的功德智慧不可思議，使聲聞乘和緣覺乘的人深深感到慚愧，拋棄他們所遵循的。那麼，對於那些尚未發起二乘心的人，就不會再發起二乘心，所以宣說菩薩的修行。三是凡夫和二乘中已經發起菩提心的人，可以修習菩薩行；已經修習菩薩行的人，應該理解並增進修行，所以宣說菩薩的修行。四是《維摩詰經》說：『或者以諸佛來行佛事，或者以菩薩來作佛事。』佛事不同，接受領悟的方式也多種多樣。上面已經說明佛作佛事完畢，現在想要闡明菩薩來作佛事，所以宣說諸位菩薩的修行。五是想要讚歎此經的功德力量，所以宣說諸位菩薩的修行。諸大菩薩具有不可思議的功德智慧，都是由於《法華經》的成就。
【English Translation】 English version: Therefore, now elucidating the true aspect of all dharmas practiced by Bodhisattvas, which is neither supreme, nor middling, nor inferior; neither one, nor three; neither separate, nor combined. The unity or separation of the three are all expedient means for transforming beings. Hence, the practice of Bodhisattvas is expounded. Fifth, some people wish to seek the Buddha path but fear birth and death, and the many hardships therein, thus retreating from the Bodhi mind and ceasing all practices of cutting off afflictions. Now, for these people, the four practices of peaceful abiding for Bodhisattvas are elucidated, bringing peace and joy to body and mind. Upon hearing this, these people can strengthen their faith and not retreat. Hence, the practice of Bodhisattvas is expounded. Sixth, wishing to initiate the fruit of the Tathagata's lifespan, the practice of Bodhisattvas is expounded. The preceding section explained that the Tathagata has inconceivable fruits, namely, the freedom from birth and death, and the absence of obstacles. Such wonderful fruits must arise from wonderful causes. Therefore, now elucidating the practice of Bodhisattvas, which is precisely this wonderful cause. The chapter on Peaceful Practices concludes.
Furthermore, wishing to extensively expound the wisdom and merits of all Bodhisattvas, to propagate this Dharma, and to protect sentient beings, this sutra is expounded. For example, the merits and wisdom of Bodhisattva Bhaisajyaraja (Medicine King), Bodhisattva Gadgadasvara (Wonderful Sound), Bodhisattva Avalokitesvara (Contemplator of the Sounds of the World), and even Bodhisattva Samantabhadra (Universal Virtue) are expounded.
Question: What is the cause and condition for expounding the merits and wisdom of all Bodhisattvas?
Answer: The One Vehicle (Ekayana) has two meanings. First, it is what all Buddhas and great beings ride, hence it is called the Great Vehicle (Mahayana). Second, it is what all great Bodhisattvas ride, hence it is called the Great Vehicle, as analyzed in the Treatise on the Twelve Gates. The preceding section spoke of the Tathagata's lifespan and the Buddha's knowledge and vision, which are what all Buddhas and great beings can ride and what they ride upon. Now, wishing to elucidate what all great Bodhisattvas ride upon, hence it is called the Great Vehicle. Second, expounding the inconceivable merits and wisdom of all Bodhisattvas causes those of the Hearer Vehicle and Solitary Realizer Vehicle to feel deeply ashamed and abandon their doctrines. Then, for those who have not yet generated the mind of the Two Vehicles, they will not generate it. Hence, the practice of Bodhisattvas is expounded. Third, ordinary beings and those of the Two Vehicles who have already generated the Bodhi mind can cultivate the Bodhisattva path; those who have already cultivated the Bodhisattva path should understand and advance their practice. Hence, the practice of Bodhisattvas is expounded. Fourth, the Vimalakirti Sutra says: 'Sometimes Buddhas transform through Buddhas, and sometimes they accomplish Buddha-deeds through Bodhisattvas.' Buddha-deeds are different, and the ways of receiving enlightenment are diverse. The above has explained the completion of Buddhas performing Buddha-deeds. Now, wishing to elucidate Bodhisattvas performing Buddha-deeds, the practice of all Bodhisattvas is expounded. Fifth, wishing to praise the merit and power of this sutra, the practice of all Bodhisattvas is expounded. All great Bodhisattvas who possess inconceivable merits and wisdom are all accomplished by the Lotus Sutra.
。若欲得如此功德者當行法華經也。六者欲開秘密藏故說此經。聲聞法中說諸菩薩乃至一生補處菩薩猶是凡夫未斷煩惱。今明大乘法中諸菩薩得無生忍。煩惱清凈具六神通。出一切聲聞辟支佛上。令種種方便分形六道。利益眾生故說菩薩行。七者欲為利益未來一切眾生。令得受持妙法華經。使無留難。佛雖去世諸大菩薩常在世間利益一切。欲求請護無愿不從故說菩薩行。此總釋藥王等諸品也。晚見論云。欲明護眾生諸難力者故說觀音陀羅尼等品。示現功德力故說妙莊嚴王品。依過去功德彼童子有如是力故護法身。故說普賢菩薩品。此釋與今略同。如是等觀諸品中意故說妙法華經也。釋論第百卷云。法華經無量無邊如大海水。以文無量義亦無量。故知說法華經因經亦復無量。今但略說也。
問。何故不次第論二十八品耶。
答。釋經文流通次第說之。今但序其宗要耳。
問。依何論作說耶。
答。大智度論云。觀諸品中意故明說波若因緣。今還依論意故作此釋。釋論是解經之模軌。欲釋大乘經者必須影之也。
法華玄論卷第一 大正藏第 34 冊 No. 1720 法華玄論
法華玄論卷第二
胡吉藏撰
第三釋名。
具存梵本應云薩達磨分陀利修多羅
【現代漢語翻譯】 現代漢語譯本 若想獲得如此功德，應當奉行《法華經》。第六，爲了開啟秘密藏而宣說此經。《聲聞》法中說諸《菩薩》，乃至《一生補處菩薩》（指下一世將成佛的菩薩）仍然是凡夫，未斷除煩惱。現在闡明大乘法中，諸《菩薩》得到《無生忍》（對事物不生執著的智慧），煩惱清凈，具足六神通，超越一切《聲聞》、《辟支佛》（獨自覺悟者），爲了以種種方便分身六道，利益眾生，所以宣說《菩薩》行。第七，爲了利益未來一切眾生，使他們能夠受持《妙法蓮華經》，使其沒有留難。佛雖然去世，諸大《菩薩》常在世間利益一切。想要祈求護佑，沒有願望不能滿足，所以宣說《菩薩》行。這總括解釋了《藥王》等諸品。晚近的論著說，爲了闡明護佑眾生脫離諸難的力量，所以宣說《觀音陀羅尼》等品。爲了示現功德力，所以宣說《妙莊嚴王》品。依靠過去功德，那位童子才有如此力量，所以護持法身。所以宣說《普賢菩薩》品。這種解釋與現在的略同。像這樣觀察諸品中的意義，所以宣說《妙法蓮華經》。《釋論》第一百卷說，《法華經》無量無邊，如大海水，因為文句無量，意義也無量。所以知道宣說《法華經》的因緣，經也同樣是無量的，現在只是簡略地說說。 問：為什麼不按照次第論述二十八品呢？ 答：解釋經文，按照流通次第來說明。現在只是敘述它的宗要罷了。 問：依據什麼論著來作解說呢？ 答：《大智度論》說，觀察諸品中的意義，所以闡明宣說《般若》的因緣。現在還是依據論著的意義來作此解釋。《釋論》是解釋經的模範，想要解釋大乘經的人必須傚法它。 《法華玄論》卷第一 《大正藏》第 34 冊 No. 1720 《法華玄論》 《法華玄論》卷第二 胡吉藏 撰 第三 釋名。 具存梵本應云《薩達磨分陀利修多羅》
【English Translation】 English version If one wishes to obtain such merit, one should uphold the Lotus Sutra. Sixth, this sutra is preached to open the secret treasury. In the Śrāvakayāna (the vehicle of the hearers) Dharma, it is said that all Bodhisattvas, even Ekajāti-pratibaddha Bodhisattvas (Bodhisattvas who will become Buddhas in their next life), are still ordinary beings who have not severed their afflictions. Now, in the Mahāyāna (Great Vehicle) Dharma, it is clarified that all Bodhisattvas have attained Anutpattika-dharma-kṣānti (the wisdom of non-origination), their afflictions are purified, they possess the six supernormal powers, and they surpass all Śrāvakas and Pratyekabuddhas (solitary realizers). In order to manifest various expedient means, dividing their bodies into the six realms, and benefit sentient beings, the practice of Bodhisattvas is preached. Seventh, for the benefit of all sentient beings in the future, to enable them to receive and uphold the Wonderful Dharma Lotus Flower Sutra, so that there are no obstacles. Although the Buddha has passed away, all great Bodhisattvas are constantly in the world, benefiting all. If one wishes to seek protection, no wish will not be fulfilled, therefore the practice of Bodhisattvas is preached. This is a general explanation of the Bhaiṣajyarāja (Medicine King) and other chapters. Recent treatises say that in order to clarify the power to protect sentient beings from all difficulties, the Avalokiteśvara Dhāraṇī and other chapters are preached. In order to demonstrate the power of merit, the Wonderful Adornment King chapter is preached. Relying on past merits, that boy has such power, therefore he protects the Dharma body. Therefore, the Samantabhadra Bodhisattva chapter is preached. This explanation is slightly the same as the present one. Observing the meaning in the chapters in this way, the Wonderful Dharma Lotus Flower Sutra is preached. The hundredth volume of the Śāstra says that the Lotus Sutra is immeasurable and boundless, like the water of the great ocean, because the sentences are immeasurable and the meaning is also immeasurable. Therefore, it is known that the causes and conditions for preaching the Lotus Sutra are also immeasurable, but now it is only briefly stated. Question: Why are the twenty-eight chapters not discussed in order? Answer: Explaining the sutra text, it is explained according to the order of circulation. Now, it is only narrating its essential points. Question: According to which treatise is this explanation made? Answer: The Mahāprajñāpāramitopadeśa says that observing the meaning in the chapters, the causes and conditions for preaching Prajñā are clarified. Now, this explanation is still made according to the meaning of the treatise. The Śāstra is a model for explaining the sutra, and those who want to explain the Mahāyāna sutra must follow it. Fa Hua Xuan Lun (Profound Treatise on the Lotus Sutra), Volume 1 Taisho Tripitaka, Volume 34, No. 1720, Fa Hua Xuan Lun Fa Hua Xuan Lun, Volume 2 Composed by Huijizang Third, Explanation of the Name. The complete Sanskrit version should be called Saddharma-puṇḍarīka-sūtra.
。竺法護公翻為正法蓮華。羅什改正為妙余依舊經。遠公雙用二說。加以多名謂真法好法等也。
評曰。什公改正為妙者必應有深致。今當試論之。正以對邪受稱妙以形粗得名。以九十六術為邪五乘之法為正。斯則正名劣也。五乘雖正猶未妙極。唯有一乘最為無上。則妙名為勝。故改前翻用后譯也。頌曰是乘微妙清凈第一勝二乘也。于諸世間為無有上出人天乘也。故對彼粗乘以佛乘為妙矣。
問。妙有幾種。
答。略明二義一相待妙二絕待妙。相待妙者待粗說妙。絕待妙者非粗非妙不知何以字之。故強名為妙。
問。何故立斯二妙。
答。至人善巧一往對粗說妙。封執名者謂道乃非粗理應是妙。是故次云待粗說妙未是好妙。所以然者雖復絕粗猶未絕妙。若非粗非妙粗妙兩絕乃名為妙也。絕待之目起自於斯。觀公經序云。寄花宣微而道玄像表。稱之為妙而體絕精粗。頌曰是法不可示言辭相寂滅。二乘所以息慮補處所以絕望。唯佛與佛乃能究盡。
評曰。觀公冥同今意也。難曰。詳此釋者唯明果妙。乘通因果者不應偏執。答以理言之唯果妙耳。因乘未極則非妙也。但因學果行故隨分說妙耳。有人但以因乘為妙者未究妙源也。
次明二妙一開三顯一以明妙。二開近顯遠以辨妙。
【現代漢語翻譯】 現代漢語譯本：竺法護（Dharmaraksa，西晉時期譯經大師）的譯本通常譯為『正法蓮華』。鳩摩羅什（Kumārajīva，後秦時期著名譯經家）將其改正為『妙』，保留了舊經的說法。慧遠（Huiyuan，東晉時期僧人）同時採用了這兩種說法，並增加了『真法』、『好法』等多種名稱。
評論說：鳩摩羅什大師改正為『妙』必定有其深刻的含義。現在嘗試討論一下。『正』是相對於『邪』而言的，『妙』是相對於『粗』而言的。以九十六種外道法術為『邪』，以五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）之法為『正』。這樣看來，『正』這個名稱就顯得不足了。五乘雖然是『正』，但還未達到極致的『妙』。只有一乘（Ekayana，唯一佛乘）才是最無上的，所以『妙』這個名稱更為殊勝。因此，他改正了之前的翻譯，採用了後來的譯法。頌詞說：這個乘是微妙、清凈、第一殊勝的，超越了二乘（聲聞乘和緣覺乘）。在世間一切法中，是無上的，超越了人天乘。所以，相對於那些粗淺的乘，佛乘才是『妙』。
問：『妙』有幾種？
答：簡略地說有兩種含義：一是相待妙，二是絕待妙。相待妙是相對於粗顯說的妙。絕待妙是非粗非妙，不知道用什麼字來形容它，所以勉強稱之為『妙』。
問：為什麼要設立這兩種『妙』？
答：至人（指有極高智慧的人）善於運用方便法門，一開始是相對於粗顯來說『妙』。那些執著于名相的人認為道不是粗顯的，理應是『妙』的。所以接著說，相對於粗顯來說的『妙』還不是最好的『妙』。之所以這樣說，是因為即使脫離了粗顯，也還沒有脫離『妙』。如果既非粗顯又非『妙』，粗顯和『妙』都脫離了，那才稱得上是『妙』。『絕待』這個名稱就是從這裡來的。慧觀（Huiguan，南朝劉宋時期僧人）的經序中說：借用花來宣揚微妙，用道來表達玄妙的形象，稱之為『妙』，而它的本體超越了精粗。頌詞說：這個法是不可示人的，言辭相寂滅。二乘（聲聞乘和緣覺乘）因此止息思慮，補處（指彌勒菩薩，Maitreya）因此斷絕希望。只有佛與佛才能徹底究竟。
評論說：慧觀的觀點與我現在的理解相同。提問：詳細分析這個解釋，只說明瞭果妙（證悟之妙），乘（Yana，交通工具，比喻教法）貫通因果，不應該偏執于果妙。回答說，從理上來說，只有果妙才是真正的『妙』。因乘（修行之乘）還沒有達到極致，所以不是『妙』。但因為因地學習果地的修行，所以隨分隨力地說它是『妙』。有些人只認為因乘是『妙』，這是沒有徹底理解『妙』的根源。
接下來闡明兩種『妙』：一是開三顯一（開顯聲聞乘、緣覺乘、菩薩乘，最終顯現唯一佛乘）以明『妙』，二是開近顯遠（開顯權巧之法，最終顯現真實之法）以辨『妙』。
【English Translation】 English version: Dharmaraksa's (竺法護, a translator monk in the Western Jin Dynasty) translation was usually rendered as 'Correct Dharma Lotus'. Kumārajīva (鳩摩羅什, a famous translator monk in the Later Qin Dynasty) corrected it to 'Wonderful', retaining the wording of the old scripture. Huiyuan (慧遠, a monk in the Eastern Jin Dynasty) used both versions, adding various names such as 'True Dharma', 'Good Dharma', etc.
The commentary says: Master Kumārajīva's correction to 'Wonderful' must have a profound meaning. Now let's try to discuss it. 'Correct' is in contrast to 'evil', and 'Wonderful' is in contrast to 'coarse'. Taking the ninety-six kinds of heretical arts as 'evil' and the methods of the Five Vehicles (人乘, the Human Vehicle; 天乘, the Heavenly Vehicle; 聲聞乘, the Śrāvakayāna Vehicle; 緣覺乘, the Pratyekabuddhayāna Vehicle; 菩薩乘, the Bodhisattvayāna Vehicle) as 'correct'. In this way, the name 'correct' seems insufficient. Although the Five Vehicles are 'correct', they have not reached the ultimate 'Wonderful'. Only the One Vehicle (Ekayana, 一乘, the One Buddha Vehicle) is the most supreme, so the name 'Wonderful' is more excellent. Therefore, he corrected the previous translation and adopted the later translation. The verse says: This vehicle is subtle, pure, the first and most excellent, surpassing the Two Vehicles (聲聞乘, the Śrāvakayāna Vehicle and 緣覺乘, the Pratyekabuddhayāna Vehicle). In all the worlds, it is unsurpassed, surpassing the Human and Heavenly Vehicles. Therefore, compared to those coarse vehicles, the Buddha Vehicle is 'Wonderful'.
Question: How many kinds of 'Wonderful' are there?
Answer: Briefly speaking, there are two meanings: one is relative wonderfulness, and the other is absolute wonderfulness. Relative wonderfulness is wonderfulness spoken of in relation to coarseness. Absolute wonderfulness is neither coarse nor wonderful, and it is not known what word to use to describe it, so it is reluctantly called 'Wonderful'.
Question: Why establish these two kinds of 'Wonderful'?
Answer: The perfect man (referring to a person with supreme wisdom) is good at using expedient means. At first, 'Wonderful' is spoken of in relation to coarseness. Those who are attached to names think that the Dao is not coarse and should be 'Wonderful'. Therefore, it is then said that the 'Wonderful' spoken of in relation to coarseness is not the best 'Wonderful'. The reason for this is that even if coarseness is abandoned, 'Wonderful' has not yet been abandoned. If it is neither coarse nor 'Wonderful', and both coarseness and 'Wonderful' are abandoned, then it can be called 'Wonderful'. The name 'absolute' originates from this. Huiguan's (慧觀, a monk in the Liu Song Dynasty of the Southern Dynasties) preface to the scripture says: Using flowers to proclaim the subtle, and using the Dao to express the mysterious image, it is called 'Wonderful', but its essence transcends both refinement and coarseness. The verse says: This Dharma is not to be shown, words and speech are extinguished. The Two Vehicles (聲聞乘, the Śrāvakayāna Vehicle and 緣覺乘, the Pratyekabuddhayāna Vehicle) therefore cease thinking, and the Bodhisattva Maitreya (彌勒菩薩, Maitreya) therefore cuts off hope. Only the Buddhas can thoroughly understand it.
The commentary says: Huiguan's view is the same as my current understanding. Question: Analyzing this explanation in detail, it only explains the wonderfulness of the fruit (the wonderfulness of enlightenment). The Vehicle (Yana, 乘, a vehicle, a metaphor for teaching) connects cause and effect, and should not be biased towards the wonderfulness of the fruit. The answer is that, in principle, only the wonderfulness of the fruit is the true 'Wonderful'. The causal vehicle (the vehicle of practice) has not yet reached the ultimate, so it is not 'Wonderful'. However, because the practice in the cause is learning the practice of the fruit, it is said to be 'Wonderful' according to one's ability. Some people only think that the causal vehicle is 'Wonderful', which is not a thorough understanding of the source of 'Wonderful'.
Next, clarify the two kinds of 'Wonderful': one is to open the Three and reveal the One (to reveal the Śrāvakayāna Vehicle, the Pratyekabuddhayāna Vehicle, and the Bodhisattvayāna Vehicle, and finally reveal the One Buddha Vehicle) to clarify 'Wonderful', and the other is to open the near and reveal the far (to reveal expedient methods and finally reveal the true Dharma) to distinguish 'Wonderful'.
此是一經之宗領。故就此以明妙即釋第二法字也。就二中初總論十對次別詳因果。此義若成則名為妙。如其不成便非妙也。
總論十對者。
問。此言妙者。佛果為是常故言妙。為未是常故言妙。
答。光宅云公言。猶是無常。所以然者教有五時。唯第五涅槃是常住教。四時皆無常。法華是第四時教。是故佛身猶是無常。又此經自說無常如下文言。復倍上數雖複稱久終自有限。故知無常。又藥草品云終歸於空。終歸於空者既是無常終入無餘也。
問。既是無常為是了義為不了義。
答。此經明一乘了義辨無常不了。故亦了亦不了也。
評曰。此經開方便門示真實相。開二種方便示二種真實。二方便者謂乘方便身方便。二真實者謂乘真實身真實。若爾前開三乘是方便一乘是真實。既是實說名爲了義。后開身方便身真實。云何未是實說為不了義。若同是方便真實。以後為不了義則前亦應然。又同是方便真實。以前爲了以後為不了。亦應以後爲了以前為不了也。又同是方便真實。以前爲了以後為不了。則前分是滿教後分為半教。前分為深後分為淺。有顛倒過也。今所明者依佛口說。初段明乘之權實後段明身之權實。乘之權實謂究竟乘。身之權實名究竟身。若言乘權實為究竟身權實不究
【現代漢語翻譯】 現代漢語譯本：這是整部經書的總綱領。因此，就此來闡明『妙』，也就是解釋第二個『法』字。在『二』中，首先總論十對，其次分別詳細闡述因果。這個意義如果成立，就稱為『妙』。如果不能成立，就不是『妙』。
總論十對是：
問：這裡說的『妙』，是因為佛果是常（恒常不變）所以說『妙』呢？還是因為還不是常所以說『妙』呢？
答：光宅（指隋代僧人法雲，住長安光宅寺）的公言說，仍然是無常（變化不定）。之所以這樣說，是因為佛教有五時教判（佛教根據佛陀說法的時間和內容，將佛陀的教法分為五個時期）。只有第五時涅槃（nirvana，佛教術語，指解脫生死輪迴的狀態）是常住教（恒常不變的教義），前四時都是無常。法華（《法華經》的簡稱）是第四時教，所以佛身仍然是無常。而且這部經自己也說了無常，如下文所說：『復倍上數，雖複稱久，終自有限。』所以知道是無常。又藥草品（《法華經·藥草喻品》）說『終歸於空』。『終歸於空』就是無常，最終進入無餘涅槃（nirvana，佛教術語，指徹底滅盡一切煩惱和痛苦的狀態）。
問：既然是無常，那麼是了義（究竟徹底的教義）還是不了義（不究竟徹底的教義）？
答：這部經闡明一乘（ekayana，佛教術語，指唯一能達到解脫的道路）是了義，辨明無常是不了義。所以既是了義，也是不了義。
評判說：這部經開啟方便門（upaya，佛教術語，指引導眾生進入佛道的權巧手段），顯示真實相（實相，佛教術語，指事物的真實面貌）。開啟兩種方便，顯示兩種真實。兩種方便是指乘方便（引導眾生進入佛道的交通工具的方便）和身方便（佛陀示現不同身形的方便）。兩種真實是指乘真實（真實的解脫之道）和身真實（佛陀真實的法身）。如果這樣，那麼前面所說的開三乘（sri-yana，佛教術語，指聲聞乘、緣覺乘、菩薩乘）是方便，一乘是真實。既然是真實，就稱爲了義。後面所說的開身方便身真實，為什麼又說不是真實，是不了義呢？如果同樣是方便真實，以後者為不了義，那麼前者也應該如此。又同樣是方便真實，以前者爲了義，以後者為不了義，也應該以後者爲了義，以前者為不了義。又同樣是方便真實，以前者爲了義，以後者為不了義，那麼前者是滿教（圓滿的教義），後者是半教（不圓滿的教義），前者是深奧的，後者是淺顯的，就有顛倒的過失。現在所闡明的是依據佛口所說，前一段闡明乘的權實（方便與真實），后一段闡明身的權實。乘的權實是指究竟乘（最終的解脫之道），身的權實是指究竟身（最終的法身）。如果說乘的權實是究竟，身的權實不究竟。
【English Translation】 English version: This is the fundamental principle of the entire sutra. Therefore, it is based on this to clarify '妙' (miao, profound, subtle), which is to explain the second character '法' (dharma, law, teaching). Within the 'two' aspects, first, there is a general discussion of the ten pairs, and then a detailed explanation of cause and effect. If this meaning is established, it is called '妙' (miao, profound, subtle). If it cannot be established, then it is not '妙' (miao, profound, subtle).
The general discussion of the ten pairs is:
Question: When speaking of '妙' (miao, profound, subtle) here, is it because the Buddha-fruit (Buddhahood) is 常 (chang, eternal) that it is called '妙' (miao, profound, subtle)? Or is it because it is not yet 常 (chang, eternal) that it is called '妙' (miao, profound, subtle)?
Answer: Guangzhai (referring to the monk Fayun of the Sui Dynasty, who lived in Guangzhai Temple in Chang'an) publicly stated that it is still 無常 (wu-chang, impermanent). The reason for this is that Buddhism has five periods of teachings. Only the fifth period, Nirvana (nirvana, the state of liberation from the cycle of birth and death), is the 常住教 (chang-zhu-jiao, eternal teaching). The first four periods are all 無常 (wu-chang, impermanent). The 法華 (Fahua, short for the Lotus Sutra) is the teaching of the fourth period. Therefore, the Buddha's body is still 無常 (wu-chang, impermanent). Moreover, this sutra itself speaks of 無常 (wu-chang, impermanent), as stated in the following text: 'Multiplying the above number again, although it is called long, it will ultimately be limited.' Therefore, it is known to be 無常 (wu-chang, impermanent). Furthermore, the Herb Parable (from the Lotus Sutra, Chapter 5) says 'Ultimately returning to emptiness.' 'Ultimately returning to emptiness' means it is 無常 (wu-chang, impermanent), ultimately entering 無餘涅槃 (wu-yu-nirvana, nirvana without remainder, the state of complete cessation of all afflictions and suffering).
Question: Since it is 無常 (wu-chang, impermanent), is it 了義 (liao-yi, definitive meaning) or 不了義 (bu-liao-yi, provisional meaning)?
Answer: This sutra clarifies that the One Vehicle (ekayana, the single path to liberation) is 了義 (liao-yi, definitive meaning), and distinguishes that 無常 (wu-chang, impermanence) is 不了義 (bu-liao-yi, provisional meaning). Therefore, it is both 了義 (liao-yi, definitive meaning) and 不了義 (bu-liao-yi, provisional meaning).
Commentary says: This sutra opens the expedient gate (upaya, skillful means to guide beings to the Buddha's path) and reveals the true aspect (reality, the true nature of things). It opens two kinds of expedient means and reveals two kinds of reality. The two expedient means refer to the vehicle expedient (the expedient means of transportation to guide beings to the Buddha's path) and the body expedient (the expedient means of the Buddha manifesting different forms). The two realities refer to the vehicle reality (the true path to liberation) and the body reality (the Buddha's true Dharmakaya). If so, then the previously mentioned opening of the Three Vehicles (tri-yana, the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) is expedient, and the One Vehicle is reality. Since it is reality, it is called 了義 (liao-yi, definitive meaning). The later mentioned opening of the body expedient and body reality, why is it said that it is not reality, and is 不了義 (bu-liao-yi, provisional meaning)? If they are both expedient reality, and the latter is considered 不了義 (bu-liao-yi, provisional meaning), then the former should also be so. Also, if they are both expedient reality, and the former is considered 了義 (liao-yi, definitive meaning) and the latter is considered 不了義 (bu-liao-yi, provisional meaning), then the latter should also be considered 了義 (liao-yi, definitive meaning) and the former should be considered 不了義 (bu-liao-yi, provisional meaning). Also, if they are both expedient reality, and the former is considered 了義 (liao-yi, definitive meaning) and the latter is considered 不了義 (bu-liao-yi, provisional meaning), then the former is the full teaching and the latter is the half teaching, the former is profound and the latter is shallow, which would be a reversed fault. What is now being clarified is based on the Buddha's own words. The first section clarifies the expedient and real of the vehicle, and the second section clarifies the expedient and real of the body. The expedient and real of the vehicle refers to the ultimate vehicle, and the expedient and real of the body refers to the ultimate body. If it is said that the expedient and real of the vehicle is ultimate, and the expedient and real of the body is not ultimate.
竟。是人但信初分經不信後分經。故信不具足。大經云於十二部中唯信六部不信六部。斯言驗矣。
第二明因果義。舊云初開三顯一以明因。次開近顯遠以辨果。依舊判者因亦滿亦半。果則唯半不滿。明會三歸一故一乘究竟為因滿。但明緣因未辨正因。故因不滿。明果雖有近遠之異皆是無常故唯半不滿也。
評曰。此釋二失。一者云初段明因后章辨果。是義不然。昔明因三果三今辨因一果一。何得開三顯一但明因耶。若今日明一唯是因者則昔明三乘事亦應然。又明今一佛果乘究竟。明昔三因三果皆不究竟。正引物果一。云何乃明因耶。此義文中已說。二者若言初段明因了后章辨果未了。即因勝而果劣因深而果淺。是義不然。又因異聲聞果同羅漢。所以然者會三歸一故因異聲聞。猶是無常故果同阿羅漢。又以今一因感無常之果。亦應以昔二因招常住之報。不可以三乘因得常住果者。亦不可以一乘因得無常果。又因滿果半則因非果因果非因果。故非因果義也。今所明者對破二失以明二得。初段開三顯一。一者通因果。故昔則有因三果三。今則有因一果一也。二者此經辨究竟之因圓滿之果。會三歸一之因。因名滿因。開近顯遠之果。果名圓果。故因名果因果名因果也。又因具二因故因滿。一者正因謂佛性。二者
【現代漢語翻譯】 現代漢語譯本：如果有人只相信《法華經》的前半部分，而不相信後半部分，那麼他的信仰就是不完整的。《大經》（指《涅槃經》）中說，在十二部經中，有人只相信六部，而不相信另外六部。這句話應驗了。 第二點是關於因果的意義。舊的說法是，最初的『開三顯一』是爲了闡明『因』，而接下來的『開近顯遠』是爲了辨別『果』。如果按照舊的判釋，那麼『因』既是圓滿的，也是不圓滿的；而『果』則只是不圓滿的。因為闡明了會三歸一，所以一乘才是究竟圓滿的『因』。但只是闡明了緣因，而沒有辨明正因，所以『因』是不圓滿的。闡明的『果』雖然有近和遠的差別，但都是無常的，所以只是不圓滿的。 評論說：這種解釋有兩個錯誤。一是說前一段闡明『因』，后一章辨別『果』，這種說法是不對的。過去闡明『因三果三』，現在辨別『因一果一』，怎麼能說『開三顯一』只是闡明『因』呢？如果今天闡明『一』只是『因』，那麼過去闡明三乘的事情也應該如此。而且闡明今天的一佛果乘是究竟的，闡明過去的三因三果都是不究竟的。正是爲了引導事物歸於『果一』，怎麼能說是闡明『因』呢？這個意義在經文中已經說過了。二是如果說前一段闡明『因』了，后一章辨別『果』沒有了，那就是『因』勝過『果』，『因』深於『果』，這種說法是不對的。而且『因』不同於聲聞，『果』卻相同于阿羅漢。之所以如此，是因為會三歸一，所以『因』不同於聲聞，但仍然是無常的，所以『果』相同于阿羅漢。又以今天的一乘『因』感得無常的『果』，也應該以過去的二『因』招感常住的報。不能因為三乘『因』得到常住『果』，就認為一乘『因』可以得到無常『果』。而且『因』滿『果』半，那麼『因』就不是『果』，『果』就不是『因』，所以不是因果的意義。現在所闡明的是爲了破除這兩個錯誤，從而闡明兩個獲得。前一段『開三顯一』，『一』是貫通『因果』的。所以過去有『因三果三』，現在有『因一果一』。第二，這部經辨別究竟的『因』，圓滿的『果』，會三歸一的『因』，『因』名為滿『因』。開近顯遠的『果』，『果』名為圓『果』。所以『因』名為『果因』，『果』名為『因果』。而且『因』具備二『因』，所以『因』是圓滿的。一是正因，指的是佛性（Buddha-nature）；二是...
【English Translation】 English version: If someone only believes in the first part of the Lotus Sutra and does not believe in the latter part, then their faith is incomplete. The Great Sutra (referring to the Nirvana Sutra) says that among the twelve divisions of scriptures, some people only believe in six divisions and do not believe in the other six. This statement is verified. The second point is about the meaning of cause and effect. The old saying is that the initial 'opening of the three to reveal the one' is to clarify the 'cause' (hetu), while the subsequent 'opening of the near to reveal the far' is to distinguish the 'effect' (phala). If judged according to the old interpretation, then the 'cause' is both complete and incomplete; while the 'effect' is only incomplete. Because it clarifies the merging of the three into one, the One Vehicle (Ekayana) is the ultimate and complete 'cause'. However, it only clarifies the conditioned cause (緣因, pratyaya-hetu) without distinguishing the direct cause (正因, hetu), so the 'cause' is incomplete. Although the clarified 'effect' has differences between near and far, they are all impermanent (無常, anitya), so it is only incomplete. The commentary says: This explanation has two errors. First, to say that the first section clarifies the 'cause' and the latter chapter distinguishes the 'effect' is incorrect. In the past, 'cause three effect three' was clarified, and now 'cause one effect one' is distinguished. How can it be said that 'opening the three to reveal the one' only clarifies the 'cause'? If clarifying 'one' today is only the 'cause', then the past clarification of the Three Vehicles (三乘, Triyana) should also be the same. Moreover, it clarifies that today's One Buddha Vehicle (一佛果乘, Eka-buddha-yana) is ultimate, and clarifies that the past three causes and three effects are all not ultimate. It is precisely to guide things to return to 'effect one', how can it be said to be clarifying the 'cause'? This meaning has already been stated in the sutra. Second, if it is said that the first section clarifies the 'cause' and the latter chapter distinguishes the 'effect' incompletely, then the 'cause' surpasses the 'effect', and the 'cause' is deeper than the 'effect', this statement is incorrect. Moreover, the 'cause' is different from the Sravakas (聲聞, Śrāvaka), but the 'effect' is the same as the Arhats (阿羅漢, Arhat). The reason for this is that because of the merging of the three into one, the 'cause' is different from the Sravakas, but it is still impermanent, so the 'effect' is the same as the Arhats. Furthermore, if today's One Vehicle 'cause' produces an impermanent 'effect', then the past two 'causes' should also bring about a permanent reward. One cannot obtain a permanent 'effect' from the Three Vehicle 'cause', nor can one obtain an impermanent 'effect' from the One Vehicle 'cause'. Moreover, if the 'cause' is full and the 'effect' is half, then the 'cause' is not the 'effect', and the 'effect' is not the 'cause', so it is not the meaning of cause and effect. What is now clarified is to eliminate these two errors, thereby clarifying the two attainments. The first section 'opens the three to reveal the one', and 'one' connects 'cause and effect'. Therefore, in the past there were 'cause three effect three', and now there is 'cause one effect one'. Second, this sutra distinguishes the ultimate 'cause', the complete 'effect', and the 'cause' of merging the three into one, the 'cause' is called the full 'cause'. The 'effect' of opening the near to reveal the far, the 'effect' is called the round 'effect'. Therefore, the 'cause' is called the 'effect cause', and the 'effect' is called the 'cause effect'. Moreover, the 'cause' possesses two 'causes', so the 'cause' is complete. One is the direct cause, referring to Buddha-nature (佛性, Buddha-dhatu); and the second is...
緣因即萬善如前說也。果具二果一跡身果二法身果也。
第三辨三德。初段經明權實二智即是般若。後段辨本跡名為法身。此二無累稱為解脫。是故斯經三德斯備故名為常。
問。大經可有三德此經云何亦明三德耶。
答。此經明一佛乘因一佛乘果。一佛乘因因具萬行。一佛乘果果具三德。二乘之因因不具萬行。二乘之果果不備三德。若果不備三德則果不異二乘。因不具萬行因不異二乘耳。豈可然乎。
問。何以知初段明般若後段辨法身。
答。般若是口密法身是身密。如四相品說。前明智之權實故是般若。后辨身之本跡故宜明法身。解脫者斯二無累即解脫也。
第四對二緣。初辨智之權實對聲聞說。今明身之本跡對菩薩說。對聲聞說。身子為小中之極。大小交接故反小以歸大。對菩薩說彌勒為因行之極。與法身相鄰故反因無常令證果常。若法身猶是無常。則因果同位。因人復何所學耶。又因亦無常果亦無常。則因位之人能測果德。慈氏復何所疑耶。今所明者前對小人說大令小歸大。今對無常人說常令無常人證常。又小劣而大勝故說大。以引小令小慕大。無常劣而常勝故。說常以引無常。令無常者以慕常。故有二教二緣兩段差別。若法身無常者教無引緣之能。緣無欣教之理也。
【現代漢語翻譯】 現代漢語譯本 緣因，即是如前面所說的萬善之因。果，具足二果：一是跡身果，二是法身果。
第三，辨析三德。第一段經文闡明權實二智，即是般若（智慧）。后一段辨析本跡，名為法身（佛的真身）。這兩者沒有牽累，稱為解脫（從煩惱中解脫）。因此，這部經具備三德，所以名為常（永恒不變）。
問：大經（指《大般涅槃經》）可以有三德，這部經為什麼也闡明三德呢？
答：這部經闡明一佛乘的因，一佛乘的果。一佛乘的因，因中具足萬行。一佛乘的果，果中具足三德。二乘（聲聞乘和緣覺乘）的因，因中不具足萬行。二乘的果，果中不具備三德。如果果不具備三德，那麼果就和二乘沒有區別。因不具足萬行，因就和二乘沒有區別。怎麼可以這樣呢？
問：憑什麼知道第一段闡明般若，后一段辨析法身呢？
答：般若是口密（通過語言文字表達的秘密教義），法身是身密（通過佛的身體展現的秘密教義）。如《四相品》所說。前面闡明智慧的權實，所以是般若。後面辨析佛身的本跡，所以適宜闡明法身。解脫，就是這兩者沒有牽累，就是解脫。
第四，對應二緣。前面辨析智慧的權實，是對聲聞（聽聞佛陀教誨而證悟的修行者）說的。現在闡明佛身的本跡，是對菩薩（立志普度眾生的修行者）說的。對聲聞說，舍利弗（智慧第一的佛陀弟子）是小乘中最傑出的人。大小乘交接，所以捨棄小乘而歸向大乘。對菩薩說，彌勒（未來佛）是因行中最傑出的人。與法身相鄰近，所以捨棄因位的無常，而證得果位的常。如果法身仍然是無常的，那麼因位和果位就沒有區別。修行的人還學什麼呢？又如果因是無常的，果也是無常的，那麼因位的人就能測度果位的功德。彌勒菩薩還疑惑什麼呢？現在所闡明的是，前面對小乘人說大乘，讓小乘歸向大乘。現在對執著無常的人說常，讓執著無常的人證得常。又因為小乘低劣而大乘殊勝，所以說大乘，來引導小乘，讓小乘羨慕大乘。無常低劣而常殊勝，所以說常，來引導執著無常的人，讓執著無常的人羨慕常。所以有二種教化，二種因緣，兩段的差別。如果法身是無常的，那麼教化就沒有引導的功用。眾生就沒有欣慕教法的道理了。
【English Translation】 English version 'The cause and condition' refers to the myriad virtues mentioned earlier. 'The fruit' encompasses two fruits: the manifested body fruit (跡身果) and the Dharma body fruit (法身果).
Thirdly, distinguishing the Three Virtues. The first section of the sutra clarifies the provisional and real wisdom, which is Prajna (般若, wisdom). The latter section distinguishes the original and manifested forms, which is called the Dharma body (法身, the true body of the Buddha). The absence of attachment to these two is called Liberation (解脫, freedom from afflictions). Therefore, this sutra is fully equipped with the Three Virtues, hence it is called 'Eternal' (常).
Question: The Great Sutra (referring to the Mahaparinirvana Sutra) may have the Three Virtues, why does this sutra also clarify the Three Virtues?
Answer: This sutra clarifies the cause of the One Buddha Vehicle and the fruit of the One Buddha Vehicle. The cause of the One Buddha Vehicle is complete with myriad practices. The fruit of the One Buddha Vehicle is complete with the Three Virtues. The cause of the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle) is not complete with myriad practices. The fruit of the Two Vehicles does not possess the Three Virtues. If the fruit does not possess the Three Virtues, then the fruit is no different from the Two Vehicles. If the cause is not complete with myriad practices, then the cause is no different from the Two Vehicles. How can this be?
Question: How do we know that the first section clarifies Prajna and the latter section distinguishes the Dharma body?
Answer: Prajna is the secret of speech (口密, secret teachings expressed through language and text), and the Dharma body is the secret of body (身密, secret teachings manifested through the Buddha's body). As the Chapter on the Four Aspects says. The former clarifies the provisional and real aspects of wisdom, therefore it is Prajna. The latter distinguishes the original and manifested forms of the body, therefore it is appropriate to clarify the Dharma body. Liberation is the absence of attachment to these two, which is Liberation.
Fourthly, corresponding to the Two Conditions. The former distinguishes the provisional and real aspects of wisdom, which is spoken to the Hearers (聲聞, practitioners who attain enlightenment by hearing the Buddha's teachings). Now, clarifying the original and manifested forms of the Buddha's body, which is spoken to the Bodhisattvas (菩薩, practitioners who aspire to liberate all beings). Speaking to the Hearers, Shariputra (舍利弗, the Buddha's disciple known for his wisdom) is the most outstanding among the Small Vehicle. The Small and Great Vehicles intersect, therefore he abandons the Small Vehicle and returns to the Great Vehicle. Speaking to the Bodhisattvas, Maitreya (彌勒, the future Buddha) is the most outstanding among those in the stage of cause. Being close to the Dharma body, therefore he abandons the impermanence of the causal stage and attains the permanence of the fruit stage. If the Dharma body is still impermanent, then the causal stage and the fruit stage are the same. What would practitioners learn? Furthermore, if the cause is impermanent and the fruit is also impermanent, then those in the causal stage can fathom the merits of the fruit stage. What would Maitreya Bodhisattva doubt? What is now clarified is that the former speaks of the Great Vehicle to those of the Small Vehicle, causing the Small Vehicle to return to the Great Vehicle. Now, speaking of permanence to those attached to impermanence, causing those attached to impermanence to attain permanence. Furthermore, because the Small Vehicle is inferior and the Great Vehicle is superior, the Great Vehicle is spoken of to guide the Small Vehicle, causing the Small Vehicle to admire the Great Vehicle. Impermanence is inferior and permanence is superior, therefore permanence is spoken of to guide those attached to impermanence, causing those attached to impermanence to admire permanence. Therefore, there are two teachings, two conditions, and the difference between the two sections. If the Dharma body is impermanent, then the teaching has no power to guide. Sentient beings have no reason to rejoice in the teachings.
第五明雙治。初段明一乘。異昔三乘。故以三為病一為藥以一斥三。后章明今常。異昔無常。常為藥無常為病以常斥無常。故有今昔藥病相治也。若後段猶明無常者。但有前治無後治也。則前病得消后痾不遣也。
問。明果亦異昔也。昔明八十或七百僧祇。今云復倍上數。豈非異耶。
答。雖言復倍終是無常。但短長為異耳。若終是無常終無後治也。若言昔是短無常今是長無常。終是無常者。亦應昔日粗三今日妙三。終有三也。若三一相對昔三合不三。亦應常無常相對昔無常今不無常也。
第六舉二地。對兩生死。前會三歸一則免於二地。人天乘入一乘故離凡夫地。聲聞緣覺入一乘故離二乘地。離凡聖二地故發菩提心。漸漸修行入十信十住十行十回向十地乃至等覺。此則因義圓滿也。果若猶是無常則未免二死。若未免二死則未度五百由旬。若已度五百則已免無常。又若果未免二死則果未圓。若果未圓則十地因亦不滿。辨因之義亦不成也。今所明者。初段令一切眾生離凡夫二乘之地發菩提心。乃至修行菩薩行至乎等覺。后章明果永除五住。具傾二死故果義圓。以因滿果圓斯經究竟。
第七明二妙。初段明一妙後段明常妙。初段明一妙者以道無有二故名為一。如華嚴云。一切無畏人一道
【現代漢語翻譯】 現代漢語譯本
第五，闡明雙重對治。前一段闡明一乘（Ekayana，唯一佛乘），不同於過去的三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）。因此，以三乘為病，一乘為藥，用一乘來否定三乘。后一章闡明『今常』，不同於過去的『無常』。以『常』為藥，『無常』為病，用『常』來否定『無常』。所以有『今昔』、『藥病』相互對治的說法。如果后一段仍然闡明『無常』，那麼就只有前面對治而沒有後面對治。這樣，之前的病癥可以消除，但後來的病患卻無法去除。 問：所闡明的果位也不同於過去嗎？過去說八十或七百僧祇（Asankhya kalpa，無數大劫），現在說『復倍上數』，難道不是不同嗎？ 答：雖然說『復倍』，但終究還是『無常』，只不過是時間長短的差異罷了。如果終究是『無常』，那就終究沒有後面對治。如果說過去是短時間的『無常』，現在是長時間的『無常』，終究還是『無常』，那麼也應該說過去是粗糙的三乘，現在是精妙的三乘，終究還是三乘。如果三和一相對，過去的三乘合起來也不是一乘，那麼也應該說『常』和『無常』相對，過去的『無常』現在就不是『無常』了。 第六，舉出二地（兩種境界），對應兩種生死（分段生死和變易生死）。前面歸三乘於一乘，就能免於二地。人天乘（以人道和天道為代表的較低層次的修行）進入一乘，所以脫離凡夫地。聲聞乘、緣覺乘進入一乘，所以脫離二乘地。脫離凡夫和聖人的二地，所以發起菩提心（Bodhi-citta，覺悟之心）。漸漸修行，進入十信、十住、十行、十回向、十地，乃至等覺（接近佛陀的覺悟）。這就是因的意義圓滿。如果果位仍然是『無常』，那就無法避免兩種生死。如果無法避免兩種生死，那就沒有度過五百由旬（Yojana，古印度長度單位）。如果已經度過五百由旬，那就已經免於『無常』。又如果果位沒有免於兩種生死，那麼果位就沒有圓滿。如果果位沒有圓滿，那麼十地的因也不圓滿。辨別因的意義也就不成立了。現在所闡明的是，前一段讓一切眾生脫離凡夫和二乘之地，發起菩提心，乃至修行菩薩行，達到等覺。后一章闡明果位永遠去除五住地煩惱（五種根本煩惱所住的地位），完全傾盡兩種生死，所以果的意義圓滿。以因圓滿、果圓滿，這部經才算究竟。 第七，闡明二妙。前一段闡明一妙，后一段闡明常妙。前一段闡明一妙，是因為道沒有二，所以稱為一。如《華嚴經》（Avatamsaka Sutra）所說：『一切無畏人一道』。
【English Translation】 English version
Fifth, elucidating the dual antidotes. The first section clarifies the One Vehicle (Ekayana), which differs from the past Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Therefore, it treats the Three Vehicles as a disease and the One Vehicle as medicine, using the One to refute the Three. The later chapter clarifies 'eternal now,' which differs from the past 'impermanence.' It treats 'eternality' as medicine and 'impermanence' as a disease, using 'eternality' to refute 'impermanence.' Hence, there is the saying of 'past and present,' 'medicine and disease' counteracting each other. If the later section still elucidates 'impermanence,' then there is only a prior antidote without a later one. In this way, the previous illness can be eliminated, but the subsequent ailments cannot be removed. Question: Is the elucidated fruition also different from the past? In the past, it was said to be eighty or seven hundred Asankhya kalpas (innumerable great eons), but now it says 'doubled above that number.' Isn't that different? Answer: Although it says 'doubled,' it is ultimately still 'impermanent,' merely differing in the length of time. If it is ultimately 'impermanent,' then there is ultimately no later antidote. If it is said that the past was short-term 'impermanence' and the present is long-term 'impermanence,' ultimately still 'impermanence,' then it should also be said that the past was a coarse Three Vehicles and the present is a refined Three Vehicles, ultimately still the Three Vehicles. If the Three and the One are contrasted, the past Three Vehicles combined are not the One Vehicle. Then it should also be said that 'eternality' and 'impermanence' are contrasted, and the past 'impermanence' is not 'impermanence' now. Sixth, citing the Two Grounds (two realms), corresponding to the two kinds of Samsara (birth and death: sectional transmigration and subtle transmigration). The previous convergence of the Three Vehicles into the One Vehicle allows one to avoid the Two Grounds. The Human-Deva Vehicle (lower level practices represented by human and deva realms) enters the One Vehicle, thus departing from the ground of ordinary beings. The Sravaka Vehicle and Pratyekabuddha Vehicle enter the One Vehicle, thus departing from the ground of the Two Vehicles. Departing from the Two Grounds of ordinary beings and sages, one thus arouses Bodhi-citta (the mind of enlightenment). Gradually cultivating, one enters the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, and even Near-Perfect Enlightenment (close to the enlightenment of a Buddha). This is the meaning of the cause being fulfilled. If the fruition is still 'impermanent,' then one cannot avoid the two kinds of Samsara. If one cannot avoid the two kinds of Samsara, then one has not crossed the five hundred Yojanas (ancient Indian unit of distance). If one has already crossed the five hundred Yojanas, then one has already avoided 'impermanence.' Furthermore, if the fruition has not avoided the two kinds of Samsara, then the fruition is not complete. If the fruition is not complete, then the cause of the Ten Grounds is also not fulfilled. Discriminating the meaning of the cause also does not hold. What is now elucidated is that the first section allows all sentient beings to depart from the ground of ordinary beings and the Two Vehicles, arouse Bodhi-citta, and even cultivate the Bodhisattva path, reaching Near-Perfect Enlightenment. The later chapter elucidates that the fruition eternally removes the afflictions of the Five Dwellings (the positions where the five fundamental afflictions reside), completely exhausts the two kinds of Samsara, so the meaning of the fruition is complete. With the cause fulfilled and the fruition complete, this Sutra is then ultimate. Seventh, elucidating the Two Marvels. The first section elucidates the One Marvel, and the later section elucidates the Eternal Marvel. The first section elucidates the One Marvel because the path has no duality, so it is called One. As the Avatamsaka Sutra (Flower Garland Sutra) says: 'All fearless people, one path.'
出生死。但一道有二種。一者無九十六種之異故言一。二者無五乘之異故言一。無此二種故言一道。以不一故則便乖道。名之為粗。道無二故稱之為妙。故初段正示一切眾生一道清凈也。第二段示一道是常者。雖知一道清凈但未知一道為常無常。故次明一道是常。以道是常所以為妙。如來是證一道之人。以道常故諸佛亦常。以道妙故體道之人亦妙。以道一故體道之人亦一。故十方諸佛同一法身。所以然者。非道既是無常。道亦無常者。道與非道竟何異耶。若如由來說者。但有一妙無有常妙。妙義不足故不名妙法華也。又一道是常故一可稱妙。由來明一猶是無常。故一亦非妙。若爾非但無常妙。亦無一妙。既無二妙但有二粗。今明唯一正道。隨義說之。以至極無二故名為一。體非生滅所以是常也。
第八明三引。釋迦一化始終凡有三引。法華之前謂引邪歸正。佛未出世有二種邪法。一者九十六術出家外道。二者一切世俗在家眾生。此二種雖異並非佛法故名為邪。如來出世引此二邪歸五乘正法。此二種人中有無聞非法者。以人天善根而成熟之。有三乘根性者以三乘法而化度之。故引此二邪歸五乘之正。二者引異歸同。法華之前雖免二邪仍執五異。是故引於五異歸乎一乘。即初段意也。第三引因歸果。五乘雖入一乘猶
【現代漢語翻譯】 現代漢語譯本 脫離生死。但『一道』有兩種含義。一是沒有九十六種外道的差異，所以稱為『一』。二是，沒有人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘這五乘的差異，所以稱為『一』。沒有這兩種差異，所以稱為『一道』。如果不是『一』，那就違背了『道』，可稱之為粗糙。『道』沒有二，所以稱之為玄妙。所以第一段正是揭示一切眾生本具『一道清凈』的本性。第二段揭示『一道』是常住不變的。雖然知道『一道清凈』，但還不知道『一道』是常還是無常，所以接著說明『一道』是常住的。因為『道』是常住的，所以是玄妙的。如來是證悟『一道』的人。因為『道』是常住的，所以諸佛也是常住的。因為『道』是玄妙的，所以體證『道』的人也是玄妙的。因為『道』是唯一的，所以體證『道』的人也是唯一的。所以十方諸佛同一法身。為什麼這樣說呢？如果『道』不是常住的，『道』也無常，那麼『道』與非『道』究竟有什麼區別呢？如果像由來說的那樣，只有一種玄妙而沒有常住的玄妙，那麼玄妙的意義就不夠充分，所以不能稱為『妙法華』。又，『一道』是常住的，所以『一』可以稱為玄妙。如果一直認為『一』還是無常的，那麼『一』也不是玄妙的。如果這樣，不但沒有常住的玄妙，也沒有唯一的玄妙，既然沒有兩種玄妙，那就只有兩種粗糙。現在說明唯一正道，隨順義理來說明它。因為它至極無二，所以稱為『一』，它的本體不是生滅的，所以是常住的。 第八，說明『三引』。釋迦牟尼佛一生教化始終有三次引導。在《法華經》之前，是引導邪歸正。佛未出世時有兩種邪法。一是九十六種學術的出家外道，二是，一切世俗的在家眾生。這兩種雖然不同，但都不是佛法，所以稱為邪。如來出世，引導這兩種邪歸向五乘正法。這兩種人中有沒有聽聞佛法的人，用人天善根來使他們成熟。有三乘根性的人，用三乘法來教化他們。所以引導這兩種邪歸向五乘的正法。二是，引導異歸同。《法華經》之前，雖然免除了兩種邪，仍然執著於五乘的差異。所以引導五乘的差異歸向一乘，這就是第一段的意思。第三，引導因歸果。五乘雖然進入一乘，仍然...
【English Translation】 English version Escape from birth and death. However, 'the One Vehicle' (Ekayana) has two meanings. First, it is called 'one' because there is no difference between the ninety-six kinds of heretical paths (nava-shashthi-tirthika). Second, it is called 'one' because there is no difference between the five vehicles (panca-yana): the vehicle of humans and gods (manushya-deva-yana), the vehicle of Sravakas (sravaka-yana), the vehicle of Pratyekabuddhas (pratyekabuddha-yana), the vehicle of Bodhisattvas (bodhisattva-yana), and the Buddha vehicle (buddha-yana). It is called 'the One Vehicle' because there are no these two kinds of differences. If it is not 'one,' then it goes against the 'path' (marga), and can be called coarse. The 'path' has no duality, so it is called profound (adbhuta). Therefore, the first section precisely reveals that all sentient beings inherently possess the nature of 'one pure path' (eka-marga-visuddhi). The second section reveals that 'the One Vehicle' is permanent (nitya). Although one knows 'the One Vehicle is pure,' one does not yet know whether 'the One Vehicle' is permanent or impermanent (anitya), so it is then explained that 'the One Vehicle' is permanent. Because the 'path' is permanent, it is profound. The Tathagata (Tathagata) is the one who has realized the 'One Vehicle.' Because the 'path' is permanent, all Buddhas (Buddha) are also permanent. Because the 'path' is profound, those who embody the 'path' are also profound. Because the 'path' is one, those who embody the 'path' are also one. Therefore, the Buddhas of the ten directions (dasa-disa-buddha) share the same Dharma body (dharma-kaya). Why is this so? If the 'path' is not permanent, and the 'path' is also impermanent, then what is the difference between the 'path' and the non-'path'? If it is as the Tathagata says, there is only one profoundness and no permanent profoundness, then the meaning of profoundness is not sufficient, so it cannot be called 'Wonderful Dharma Lotus' (Saddharma Pundarika). Also, 'the One Vehicle' is permanent, so 'one' can be called profound. If it is always thought that 'one' is still impermanent, then 'one' is also not profound. If so, not only is there no permanent profoundness, but there is also no unique profoundness. Since there are no two profoundnesses, there are only two coarsenesses. Now, explain the one true path, explaining it according to the meaning. Because it is ultimately without duality, it is called 'one,' and its essence is not subject to birth and death, so it is permanent. Eighth, explain the 'Three Leadings' (tri-naya). Shakyamuni Buddha's (Sakyamuni Buddha) entire teaching throughout his life has three guidances. Before the Lotus Sutra (Sutra), it was guiding the heretical to return to the correct. Before the Buddha appeared in the world, there were two kinds of heretical dharmas. First, there were the ninety-six kinds of scholarly ascetic heretics, and second, there were all the worldly lay people. Although these two are different, they are not Buddhist dharmas, so they are called heretical. When the Tathagata appeared in the world, he guided these two kinds of heretical paths to return to the correct dharma of the five vehicles. Among these two kinds of people, there are those who have not heard the Dharma, and he uses the roots of goodness of humans and gods to mature them. For those who have the nature of the three vehicles, he teaches them with the three vehicle dharmas. Therefore, he guides these two kinds of heretical paths to return to the correct dharma of the five vehicles. Second, it is guiding the different to return to the same. Before the Lotus Sutra, although they were free from the two kinds of heretical paths, they still clung to the differences of the five vehicles. Therefore, he guides the differences of the five vehicles to return to the One Vehicle, which is the meaning of the first section. Third, it is guiding the cause to return to the effect. Although the five vehicles enter the One Vehicle, they still...
是因位。故引因歸果令證法身。如聲聞領解明十信之始。彌勒疑除辨十地之終。引此始終二因歸如來究竟法身之果。此三引無教不收無義不盡。非止局釋迦乃貫通諸佛。已以三引究竟故名圓滿之經。即是了義常住。又三引究竟。是故下品明多人得道。自法華之前但有初引未有二引。故得道者少也。若後段猶明無常。但有二引無有三引。又但有引聲聞無有引菩薩。以聲聞不信一今令入一。故引聲聞。菩薩與佛同是無常。云何引菩薩耶。又亦不得引聲聞。所以然者。諸佛及弟子聲聞緣覺眾皆是無常身。云何得引之。又佛若無常令二乘人而起退心不復求佛。又三乘猶是無常名為半字。大經云爲聲聞說半字。此經正教菩薩。云何說半字耶。
問。三引究竟何故復說涅槃。
答。諸子有二種一不失心二者失心。不失心子聞三引究竟皆得領悟。余失心子聞三引不悟。故方便唱滅為說涅槃方得受道也。若爾涅槃最為鈍根人說。
問。涅槃為鈍根人說者應淺耶。
答。教非淺也。但于緣悟故轉勢說之。如猶是一藥。不失心者前服失心者后服。猶是一正道。利者前悟鈍者后悟。涅槃法華更無異也。
問。涅槃為最鈍根人說者何得經云爲人中象王迦葉說耶。
答。須識二緣。一歷教不悟緣。從見佛初
【現代漢語翻譯】 現代漢語譯本： 這是因為因位的緣故。所以，引用『因』來歸向『果』，是爲了證明法身（Dharmakaya，佛的法性之身）。例如，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）領悟理解，是從十信（Daśa-śraddhā，菩薩修行的十個信心階段）的開始；彌勒（Maitreya，未來佛）消除疑惑，辨明十地（Daśa-bhūmi，菩薩修行的十個階段）的終結。引用這開始和終結的兩個『因』，歸向如來（Tathāgata，佛的稱號）究竟法身的『果』。這三重引用，沒有哪種教義不能涵蓋，沒有哪種意義不能窮盡。不僅僅侷限於釋迦（Śākyamuni，釋迦牟尼佛），而是貫通十方諸佛。已經用三重引用達到究竟，所以稱為圓滿的經典，也就是了義常住的經典。 又因為三重引用達到究竟，所以下品中說明很多人得道。在《法華經》（Lotus Sūtra）之前，只有初引，沒有二引。所以得道的人很少。如果後段仍然說明無常，只有二引，沒有三引。而且只有引導聲聞，沒有引導菩薩。因為聲聞不相信『一』，現在讓他們進入『一』，所以引導聲聞。菩薩與佛相同，都是無常，為什麼要引導菩薩呢？而且也不能引導聲聞。為什麼呢？諸佛以及弟子，包括聲聞、緣覺（Pratyekabuddha，通過觀察事物因緣而獨自覺悟的人），都是無常之身，怎麼能引導他們呢？而且佛如果無常，會讓二乘人（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）生起退卻之心，不再尋求佛果。而且三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）仍然是無常，稱為半字。《大般涅槃經》（Mahāparinirvāṇa Sūtra）說為聲聞說半字。這部經正是教導菩薩，怎麼能說半字呢？
問：三重引用達到究竟，為什麼還要說涅槃（Nirvana，寂滅）？
答：弟子有兩種，一種是不失心的，一種是失心的。不失心的弟子聽聞三重引用，都能領悟。其餘失心的弟子聽聞三重引用不能領悟，所以方便示現滅度，為他們說涅槃，才能接受佛道。如果這樣，涅槃是為最遲鈍的人說的。
問：涅槃是為遲鈍的人說的，應該很淺顯吧？
答：教義並不淺顯。只是根據因緣來轉變說法。就像同一種藥，不失心的人先服用，失心的人後服用。就像同一條正道，利根的人先悟，鈍根的人後悟。《涅槃經》和《法華經》並沒有什麼不同。
問：涅槃是為最遲鈍的人說的，為什麼經中說為『人中象王』迦葉（Kāśyapa，佛陀的十大弟子之一）說的呢？
答：需要認識兩種因緣。一是經歷教法而不領悟的因緣，從見到佛的最初
【English Translation】 English version: This is because of the position of the cause. Therefore, quoting the 'cause' to return to the 'effect' is to prove the Dharmakaya (the Dharma-nature body of the Buddha). For example, the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) comprehend and understand from the beginning of the ten faiths (Daśa-śraddhā, the ten stages of faith in the Bodhisattva's practice); Maitreya (the future Buddha) eliminates doubts and clarifies the end of the ten grounds (Daśa-bhūmi, the ten stages of the Bodhisattva's practice). Quoting these two 'causes' of beginning and end, returning to the 'effect' of the Tathāgata's (title of the Buddha) ultimate Dharmakaya. These three references encompass all doctrines and exhaust all meanings. It is not only limited to Śākyamuni (Śākyamuni Buddha), but also connects all Buddhas. Having reached the ultimate with three references, it is called the perfect scripture, which is the scripture of complete meaning and permanence. Moreover, because the three references reach the ultimate, the lower section explains that many people attain the Way. Before the Lotus Sūtra, there was only the initial reference, not the second reference. Therefore, few people attained the Way. If the later section still explains impermanence, there are only two references, not three. Moreover, there is only guidance for Śrāvakas, not for Bodhisattvas. Because Śrāvakas do not believe in 'one,' now they are allowed to enter 'one,' so Śrāvakas are guided. Bodhisattvas are the same as Buddhas, both are impermanent, why guide Bodhisattvas? Moreover, Śrāvakas cannot be guided either. Why? All Buddhas and disciples, including Śrāvakas and Pratyekabuddhas (those who attain enlightenment independently by observing the causes and conditions of things), are impermanent bodies, how can they be guided? Moreover, if the Buddha is impermanent, it will cause those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to retreat and no longer seek Buddhahood. Moreover, the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are still impermanent and are called half-words. The Mahāparinirvāṇa Sūtra says that half-words are spoken for Śrāvakas. This scripture is precisely teaching Bodhisattvas, how can half-words be spoken?
Question: Since the three references reach the ultimate, why is Nirvana (extinction) still spoken of?
Answer: There are two kinds of disciples, one who does not lose their mind and one who loses their mind. Disciples who do not lose their mind can understand when they hear the three references. The remaining disciples who lose their mind cannot understand when they hear the three references, so they conveniently show extinction and speak of Nirvana for them to receive the Buddha's path. If so, Nirvana is spoken for the most dull-witted people.
Question: If Nirvana is spoken for dull-witted people, should it be shallow?
Answer: The doctrine is not shallow. It is just that the explanation is changed according to the conditions. It is like the same medicine, those who do not lose their mind take it first, and those who lose their mind take it later. It is like the same right path, those with sharp roots realize it first, and those with dull roots realize it later. There is no difference between the Nirvana Sutra and the Lotus Sutra.
Question: If Nirvana is spoken for the most dull-witted people, why does the scripture say that it is spoken for Kāśyapa (one of the Buddha's ten great disciples), the 'elephant king among men'?
Answer: Two kinds of conditions must be recognized. One is the condition of not understanding after experiencing the teachings, from the first time seeing the Buddha.
生乃至聞法華不悟者名歷教不悟緣。此是最鈍根人。至涅槃方悟也。二者前已得悟今至涅槃更復進悟。如迦葉等大利根人。為此人故說涅槃也。又有根緣不聞前教直聞涅槃。即具足識如來究竟因果名大利根人。
問。歷聞前教得悟何故是鈍。直聞涅槃領解云何為利。
答。歷聞諸教從小至大從淺入深。故為鈍。直聞究竟而悟名為利根也。
第九辨三輪義。初段開三顯一謂教權實名說法輪。次章辨開近顯遠名神通輪。說法輪謂始終一切教。一切教雖多不出權實。五乘即權教一乘即實教。昔則開一為五今收五歸一也。神通輪謂始終一切身一切身雖多不出本跡身。始生終滅前凡后聖名為跡身。無始無終不生不滅名為本身。昔則以本垂跡故隱本為顯跡。今則以跡顯本廢跡而明本也。他心輪者通貫二教二身也。
問。法華之前亦有三輪義不。
答亦有三輪。但說法輪未開教之權實。神通輪未開身之本跡。今始俱開故與昔異也。
第十明二說。一者直說。二釋疑成前說。直說者初段明無九十六種之邪異。亦無五乘之正異。三世諸佛唯有一道也。第二段成前說者。道雖無二若猶是無常。還同九十六種道。亦還同五乘之道。不名一道。今明九十六道自是無常道。今明一道是常道。五乘之道謂無常
【現代漢語翻譯】 現代漢語譯本： 生乃至聽聞《法華經》（Saddharma-puṇḍarīka-sūtra）而不領悟的人，稱為歷教不悟緣。這是最遲鈍根性的人，要到《涅槃經》（Nirvana Sutra）時才能領悟。第二種是之前已經領悟，現在到了《涅槃經》時更進一步領悟，如迦葉（Kāśyapa）等大利根的人。爲了這些人，才說《涅槃經》。還有一種根器因緣，沒有聽聞之前的教法，直接聽聞《涅槃經》，就能具足認識如來究竟的因果，稱為大利根的人。
問：歷經聽聞之前的教法才領悟，為什麼說是遲鈍？直接聽聞《涅槃經》就能領解，為什麼說是利根？
答：歷經聽聞各種教法，從小到大，從淺入深，所以是遲鈍。直接聽聞究竟的教法而領悟，稱為利根。
第九，辨析三輪的含義。第一段，開三顯一，說教法的權巧和真實，名為說法輪（Dharma-cakra）。第二章，辨析開近顯遠，名為神通輪（ṛddhi-vikrīḍita-cakra）。說法輪是指從始至終的一切教法。一切教法雖然多，但不超出權巧和真實。五乘（pañca-yāna）是權巧教法，一乘（eka-yāna）是真實教法。過去是開一為五，現在是收五歸一。 神通輪是指從始至終的一切身，一切身雖然多，但不超出本和跡的身。開始生，最終滅，前凡后聖，名為跡身。無始無終，不生不滅，名為本身。過去是以本垂跡，所以隱藏本而顯現跡。現在是以跡顯本，廢除跡而彰顯本。他心輪（cetaḥ-paryāya-jñāna-cakra）貫通兩種教法和兩種身。
問：《法華經》之前也有三輪的含義嗎？
答：也有三輪。但說法輪沒有開顯教法的權巧和真實，神通輪沒有開顯身的本和跡。現在才開始全部開顯，所以與過去不同。
第十，闡明二說。一是直說，二是解釋疑惑，成就之前的說法。直說，第一段闡明沒有九十六種外道的邪異，也沒有五乘的正異。三世諸佛只有一道。第二段，成就之前的說法。道雖然沒有二，如果仍然是無常，還和九十六種外道相同，也還和五乘的道相同，不能稱為一道。現在闡明九十六道本身就是無常道。現在闡明一道是常道。五乘的道是無常。
【English Translation】 English version: Those who, even after hearing the Saddharma-puṇḍarīka-sūtra (Lotus Sutra), do not awaken are called those who 'experience the teachings without awakening to the cause'. These are people of the dullest faculties, who will only awaken at the time of the Nirvana Sutra. The second type are those who have already attained awakening and now, at the time of the Nirvana Sutra, attain further awakening, like Kāśyapa and other people of great faculties. It is for these people that the Nirvana Sutra is taught. There are also those whose faculties and conditions are such that they do not hear the previous teachings but directly hear the Nirvana Sutra and immediately fully recognize the ultimate cause and effect of the Tathāgata, these are called people of great faculties.
Question: Why is it said that those who awaken only after experiencing the previous teachings are dull, while those who understand upon directly hearing the Nirvana Sutra are sharp?
Answer: Because they experience various teachings, from small to large, from shallow to deep, they are considered dull. Those who directly hear the ultimate teaching and awaken are called sharp.
Ninth, distinguishing the meaning of the Three Wheels (tri-cakra). The first section, 'opening the three to reveal the one', refers to the expedient and true aspects of the teachings, called the Wheel of Dharma (Dharma-cakra). The second chapter, 'distinguishing the opening of the near to reveal the far', is called the Wheel of Miraculous Powers (ṛddhi-vikrīḍita-cakra). The Wheel of Dharma refers to all teachings from beginning to end. Although there are many teachings, they do not go beyond the expedient and the true. The Five Vehicles (pañca-yāna) are expedient teachings, and the One Vehicle (eka-yāna) is the true teaching. In the past, the one was opened into the five; now, the five are gathered back into the one. The Wheel of Miraculous Powers refers to all bodies from beginning to end. Although there are many bodies, they do not go beyond the fundamental and manifested bodies. Beginning to be born, ultimately ceasing, previously ordinary, later holy, is called the manifested body. Without beginning or end, without birth or death, is called the fundamental body. In the past, the fundamental was used to manifest the traces, so the fundamental was hidden to reveal the traces. Now, the traces are used to reveal the fundamental, abandoning the traces to clarify the fundamental. The Wheel of Knowing Others' Minds (cetaḥ-paryāya-jñāna-cakra) pervades the two teachings and the two bodies.
Question: Did the meaning of the Three Wheels exist before the Lotus Sutra?
Answer: The Three Wheels also existed. However, the Wheel of Dharma had not yet opened the expedient and true aspects of the teachings, and the Wheel of Miraculous Powers had not yet opened the fundamental and manifested bodies. Now, they are all opened for the first time, so it is different from the past.
Tenth, clarifying the Two Teachings. The first is the direct teaching, and the second is explaining doubts to establish the previous teaching. The direct teaching, in the first section, clarifies that there is neither the heterodoxy of the ninety-six non-Buddhist paths nor the correct difference of the Five Vehicles. The Buddhas of the three times have only one path. The second section establishes the previous teaching. Although the path is not two, if it is still impermanent, it is still the same as the ninety-six non-Buddhist paths and also the same as the paths of the Five Vehicles, and cannot be called one path. Now it is clarified that the ninety-six paths themselves are impermanent paths. Now it is clarified that the one path is the permanent path. The paths of the Five Vehicles are impermanent.
道一乘之道方是常道。故舉常道成前一道也。
次別明因妙義。舊云此經但明緣因成佛未明佛性正因。故因亦未妙。評曰。前已略說。此事不輕今當廣說。此經對粗言妙形三辨一。昔有三乘則有三性。今唯一乘則唯一性。蓋是數之然也。若乘一而性三蓋是數不然也。今請難之。若乘一而性三者性既有三。則眾生或有成佛或有不成。所以然者有於三性無有一性。是故或成或不成。若爾者何得經云一豪之善皆成佛耶。又若今無一乘性而成佛者。昔應無三乘性而成三乘也。又昔有三性有成三之理。今無一性無成一理。又無一乘性而成一者。等無三性何不成三。又至法華雖明一乘猶有三性者。則乘一而性三。若乘一而性三。則昔乘三而性一。不可乘三性一豈得乘一性三。又乘一性三即事相違。智人不信。譬如唯成一味復云乳有五性。乳有五性者豈唯成一味。若成一味云何復說性五。微識鹽梅少異木石。不說此言言尚不成。義何猶立。若言今教無有三乘性。異昔有三性者。亦應今教有一性。異昔無一性。蓋亦是數然也。若言今明無三性復明無一性者。既無三性不成三乘。若無一性何猶成一。若言佛不說有一乘性復不明無性。但覆相說一乘成佛者。此無成佛因緣。何由得成佛。夫論成佛者必有其義。眾生有作佛理可成佛耳。
【現代漢語翻譯】 現代漢語譯本： 唯一乘的道路才是永恒不變的真理。因此，提出常道是爲了成就前面所說的唯一道路。
接下來分別闡明『因』的微妙含義。舊有的觀點認為這部經只闡明了緣因成佛，而沒有闡明佛性正因。因此，『因』的含義並不算微妙。我的評論是：前面已經略微提過，這件事不可輕視，現在應當廣泛地闡述。這部經針對粗俗的言論，微妙的形態，三次辨明『一』的道理。過去有三乘，所以有三種佛性。現在只有一乘，所以只有一種佛性。這大概是數量上的必然。如果乘是一，而佛性是三，這大概是數量上的不然。現在請允許我提出疑問：如果乘是一，而佛性是三，那麼佛性既然有三種，眾生或許有成佛的，或許有不成佛的。之所以這樣說，是因為存在三種佛性，而沒有一種佛性。所以，或許能成佛，或許不能成佛。如果這樣，那怎麼能說經中說的一毫之善都能成佛呢？又如果現在沒有一乘佛性而成佛，那麼過去就不應該有三乘佛性而成三乘。又過去有三種佛性，有成就三乘的道理。現在沒有一種佛性，就沒有成就一乘的道理。又沒有一乘佛性而成一乘，等同於沒有三種佛性，為什麼不能成就三乘？又即使到了《法華經》，雖然闡明了一乘，仍然有三種佛性，那麼就是乘是一，而佛性是三。如果乘是一，而佛性是三，那麼過去就是乘是三，而佛性是一。不可能乘是三，而佛性是一，怎麼能乘是一，而佛性是三呢？又乘是一，佛性是三，這在事相上是相違背的，有智慧的人不會相信。譬如說只有一種味道，又說牛奶有五種性質。牛奶有五種性質，怎麼能只有一種味道呢？如果只有一種味道，為什麼又說性質有五種呢？細微的認識，鹽和梅的少許差異，木頭和石頭，不說這些話，話尚且不能成立，道理又怎麼能成立呢？如果說現在的教義沒有三種佛性，不同於過去有三種佛性，那麼也應該現在的教義有一種佛性，不同於過去沒有一種佛性。這大概也是數量上的必然。如果說現在闡明沒有三種佛性，又闡明沒有一種佛性，既然沒有三種佛性，就不能成就三乘。如果沒有一種佛性，又怎麼能成就一乘呢？如果說佛不說有一種佛性，也不闡明沒有佛性，只是含糊地說一乘成佛，那麼這就沒有成佛的因緣，怎麼能夠成佛呢？要說成佛，必定有它的道理。眾生有能夠成佛的道理，才可以成佛啊。
【English Translation】 English version: The path of the One Vehicle (Ekayana) is the eternal truth. Therefore, mentioning the eternal truth is to accomplish the aforementioned One Vehicle.
Next, separately explain the subtle meaning of 'cause' (hetu). The old view is that this sutra only explains the conditioned cause (pratyaya-hetu) for attaining Buddhahood, but does not explain the direct cause (karana-hetu) of Buddha-nature (Buddha-dhatu). Therefore, the meaning of 'cause' is not subtle enough. My comment is: it has been briefly mentioned before, this matter should not be taken lightly, and now it should be widely explained. This sutra clarifies the principle of 'one' three times, targeting coarse speech and subtle forms. In the past, there were three vehicles (triyana), so there were three natures (trigotra). Now there is only one vehicle, so there is only one nature. This is probably a numerical necessity. If the vehicle is one, but the nature is three, this is probably numerically incorrect. Now, please allow me to raise a question: if the vehicle is one, but the nature is three, then since there are three natures, sentient beings may or may not attain Buddhahood. The reason for this is that there are three natures, but there is no single nature. Therefore, one may or may not attain Buddhahood. If so, how can it be said that even a single good deed can lead to Buddhahood, as stated in the sutra? Furthermore, if one attains Buddhahood without the nature of the One Vehicle now, then in the past, one should not have attained the Three Vehicles with the nature of the Three Vehicles. Also, in the past, there were three natures, and there was a reason to achieve the Three Vehicles. Now, there is no single nature, and there is no reason to achieve the One Vehicle. Furthermore, if one attains the One Vehicle without the nature of the One Vehicle, it is the same as having no three natures, why can't one achieve the Three Vehicles? Furthermore, even in the Lotus Sutra (Saddharma Pundarika Sutra), although the One Vehicle is explained, there are still three natures, then the vehicle is one, but the nature is three. If the vehicle is one, but the nature is three, then in the past, the vehicle was three, but the nature was one. It is impossible for the vehicle to be three and the nature to be one, how can the vehicle be one and the nature be three? Furthermore, the vehicle being one and the nature being three contradicts the phenomena, and wise people will not believe it. For example, if there is only one flavor, and it is also said that milk has five properties. If milk has five properties, how can there be only one flavor? If there is only one flavor, why is it said that there are five properties? Subtle knowledge, the slight difference between salt and plum, wood and stone, if these words are not spoken, the words cannot be established, how can the principle be established? If it is said that the current teachings do not have the three natures, which is different from the past when there were three natures, then it should also be that the current teachings have one nature, which is different from the past when there was no one nature. This is probably also a numerical necessity. If it is said that now it is explained that there are no three natures, and it is also explained that there is no one nature, since there are no three natures, one cannot achieve the Three Vehicles. If there is no one nature, how can one still achieve the One Vehicle? If it is said that the Buddha does not say that there is one vehicle nature, nor does he explain that there is no nature, but vaguely says that the One Vehicle attains Buddhahood, then there is no cause for attaining Buddhahood, how can one attain Buddhahood? To talk about attaining Buddhahood, there must be a reason for it. Sentient beings have the reason to become Buddhas, and then they can become Buddhas.
不明有理無理何由成耶。譬如不論黃石有金無金而忽令人爐冶。事所未聞。
問。此經下云人天兩足尊知法常無性。既言無性豈得說一乘性耶。
答。此明破性執耳。又破外道及小乘人因中有性義。若如大經佛性之性豈得言無耶。又難曰。既其無性亦無別佛種異三乘種。今遂有別種異五乘種。何故無別性異三性耶。若言萬行為種無有性者。此之萬行既無有性何必成佛。又一行無佛萬行亦無佛。萬行既成佛者一行亦無何不成耶。龍樹雲泥中無瓶而出瓶者。指端無車馬飲食何不出耶。又若言恐昔我執未除故不說佛性者。何不畏今不得成佛而說有性。不應觀前則怯望后便勇。以眾事推之必知。應明佛性又應說佛性。所以然者。佛性是佛乘本。由有佛性故假緣顯之。而但明緣因不說本性。則捨本攀條為不黠也。又天親釋金剛般若已明佛性。況法華而不說。又成道五年說如來藏經明有佛性。況法華未明。若言此非次第教故不應引之。可言金剛般若復是無方說耶。若言天親等不足信者。五時是慧觀所制。四宗是光統著述。何由則受。逆聖順凡良所未喻。若言無文佛性之說故不用者。涅槃華嚴無梨耶之文則涅槃華嚴應未明八識。故不可即就一經令備一切教。則唯有一部八方何施。以有佛性故修行成佛。是故為妙。若無佛
【現代漢語翻譯】 現代漢語譯本：如果不明白有道理和沒有道理是如何形成的，這就好比不去管黃色的石頭裡有沒有金子，就突然讓人去冶煉，這是聞所未聞的事情。
問：這部經書下面說，人天兩足尊（佛的尊稱，具備人和天中最圓滿的福德與智慧）知道法（佛法，宇宙人生的真理）的自性是空無的。既然說沒有自性，怎麼能說有一乘（唯一成佛之道）的自性呢？
答：這是爲了破除對自性的執著。也是爲了破除外道（佛教以外的宗教或哲學）和小乘（聲聞乘和緣覺乘，佛教的早期流派）認為因中存在自性的觀點。如果像《大般涅槃經》里所說的佛性之『性』，怎麼能說是沒有呢？又有人反駁說：既然沒有自性，也就沒有區別於三乘（聲聞乘、緣覺乘、菩薩乘）的佛種，現在卻有了區別於五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）的別種，為什麼沒有區別於三性的別性呢？如果說萬行（各種修行）是成佛的種子，而沒有自性，那麼這萬行既然沒有自性，又何必能成佛呢？又如果說一行（一種修行）不能成佛，那麼萬行也不能成佛。如果說萬行能成佛，那麼一行也沒有什麼不能成佛的。龍樹（Nagarjuna，佛教中觀學派創始人）說，泥土中沒有瓶子卻能造出瓶子，指尖上沒有車馬飲食，為什麼不能變出來呢？又如果說，恐怕過去的我執（對自我的執著）還沒有消除，所以不說佛性，那麼為什麼不害怕現在不能成佛，反而說有自性呢？不應該看前面就膽怯，期望後面就勇敢。用各種事情來推論，必定知道應該闡明佛性，也應該宣說佛性。之所以這樣，是因為佛性是佛乘的根本。因為有佛性，所以藉助因緣來顯現它。而只闡明緣因，不說根本的佛性，就是捨本逐末，是不明智的。而且天親（Vasubandhu，印度佛教瑜伽行派大師）解釋《金剛般若經》時已經闡明了佛性，何況《法華經》而不說呢？而且佛陀成道五年後宣說的《如來藏經》已經闡明了有佛性，何況《法華經》還沒有闡明呢？如果說這部經不是次第教（按照一定順序宣說的教法），所以不應該引用它，那麼可以說《金剛般若經》又是無方說（沒有固定方式的說法）嗎？如果說天親等人不足以令人信服，那麼五時判教（佛教對佛陀一代時教的判釋）是慧觀（隋代僧人）所制定，四宗判教（佛教對當時主要宗派的判釋）是光統（隋代僧人）所著述，又怎麼能接受呢？違背聖意，順從凡情，實在難以理解。如果說沒有文字記載佛性的說法，所以不用，那麼《涅槃經》、《華嚴經》沒有阿梨耶識（ālaya-vijñāna，第八識，又稱藏識）的文字，那麼《涅槃經》、《華嚴經》應該還沒有闡明八識（佛教唯識宗所立的八種識）。所以不能只要求一部經具備一切教義，那麼只有一部經，又怎麼能施用於八方呢？因為有佛性，所以修行才能成佛。因此這是很微妙的。如果沒有佛性，那麼
【English Translation】 English version: If one does not understand how reason and unreason come to be, it is like ignoring whether there is gold in yellow stones and suddenly asking someone to smelt them. This is unheard of.
Question: This sutra says below that the Two-Footed Honored One of humans and gods (a respectful title for the Buddha, possessing the most complete blessings and wisdom of humans and gods) knows that the nature of Dharma (the Buddha's teachings, the truth of the universe and life) is constantly without self-nature. Since it is said to be without self-nature, how can one speak of the self-nature of the One Vehicle (the only path to Buddhahood)?
Answer: This is to break the attachment to self-nature. It is also to break the view of external paths (religions or philosophies outside of Buddhism) and the Small Vehicle (Śrāvakayāna and Pratyekabuddhayāna, early schools of Buddhism) that there is self-nature in the cause. If it is like the 'nature' of Buddha-nature spoken of in the Mahāparinirvāṇa Sūtra, how can it be said to be without? Someone further argues: Since there is no self-nature, there is also no Buddha-seed different from the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Now there is a different seed different from the Five Vehicles (human-god vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhahood). Why is there no different nature different from the Three Natures? If it is said that the myriad practices (various practices) are the seeds of becoming a Buddha, but without self-nature, then since these myriad practices have no self-nature, why must they be able to become a Buddha? Furthermore, if one practice cannot become a Buddha, then the myriad practices also cannot become a Buddha. If the myriad practices can become a Buddha, then there is nothing that one practice cannot become. Nāgārjuna (founder of the Madhyamaka school of Buddhism) said that a pot comes out of the mud even though there is no pot in the mud, and why can't carriages, horses, food, and drink be transformed from the fingertips even though they are not there? Furthermore, if it is said that it is feared that the past attachment to self (attachment to the self) has not yet been eliminated, so Buddha-nature is not spoken of, then why not fear that one cannot become a Buddha now, and instead say that there is self-nature? One should not be timid when looking ahead and brave when expecting the future. By reasoning from various matters, one must know that one should clarify Buddha-nature and also proclaim Buddha-nature. The reason for this is that Buddha-nature is the root of the Buddha Vehicle. Because there is Buddha-nature, it is manifested through conditions. But only clarifying the causal conditions and not speaking of the fundamental Buddha-nature is abandoning the root and grasping at the branches, which is unwise. Moreover, Vasubandhu (a master of the Yogācāra school of Indian Buddhism) has already clarified Buddha-nature when explaining the Diamond Prajñā Sūtra, how much more so should the Lotus Sūtra speak of it? Furthermore, the Tathāgatagarbha Sūtra, spoken five years after the Buddha's enlightenment, has already clarified that there is Buddha-nature, how much more so should the Lotus Sūtra clarify it? If it is said that this sutra is not a sequential teaching (teachings spoken in a certain order), so it should not be cited, then can it be said that the Diamond Prajñā Sūtra is a non-directional teaching (teachings without a fixed method)? If it is said that Vasubandhu and others are not trustworthy, then the Five Periods of Teaching (Buddhist interpretation of the Buddha's teachings in his lifetime) were established by Huiguan (a monk of the Sui Dynasty), and the Four Schools of Teaching (Buddhist interpretation of the major schools of the time) were written by Guangtong (a monk of the Sui Dynasty), so how can they be accepted? Going against the intentions of the sages and following the feelings of ordinary people is truly difficult to understand. If it is said that there is no textual record of the teaching of Buddha-nature, so it is not used, then the Nirvāṇa Sūtra and the Avataṃsaka Sūtra have no text of Ālaya-vijñāna (the eighth consciousness, also known as the storehouse consciousness), then the Nirvāṇa Sūtra and the Avataṃsaka Sūtra should not have clarified the Eight Consciousnesses. Therefore, one cannot demand that one sutra possess all the teachings, then if there is only one sutra, how can it be applied to all directions? Because there is Buddha-nature, practice can lead to Buddhahood. Therefore, this is very subtle. If there is no Buddha-nature, then
性則不成佛故非妙也。
次別論壽量。舊云從大品至法華皆無常。汝以何義證法華常耶。
評曰。今以三證。一法華前經證。婆數作金剛般若論云。三相異體故離彼三相是如來。此明生住滅三相與法身異體。離彼三相是如來一法身。則知金剛般若已明常義。況法華在後而是無常。若法華在後而是無常者。則般若為勝法華劣也。大品常啼品云。諸佛色身有來去法身無來去。則明法身是常。況法華耶。小品經分明辨法身不可遷滅與大品同意。第三凈名經云佛身無漏諸滿已盡。佛身無為不隨諸數。此二句具足解如來常身。
問。此二云何具辨法身。
答。佛身無漏者子結斷也。佛身無為不墮諸數者果縛斷也。子果既斷豈非常耶。又佛身無漏故異凡夫身。佛身無為異二乘無常身。是故佛身常恒無有變易。又佛身無漏五住皆傾。佛身無為二死俱離。此異菩薩身。菩薩從初發意至金剛已還。一念無明未斷猶名諸漏無常。苦報猶在不名無為。佛已離之故是常也。又佛身無漏不可為有。佛身無為不可言無。非有非無即是中道法身故名為常。若是二邊則名無常也。又佛身無漏即是解脫。佛身無為謂法身般若。但點雖有三不出得離以具三德。是故名常。又佛身無漏名之為空。佛身無為名為不空。故大涅槃具空不空
【現代漢語翻譯】 現代漢語譯本：如果自性不能成佛，那就不是妙法。
接下來分別討論壽量的問題。舊的觀點認為從《大品般若經》到《法華經》都是講無常的。你用什麼理由證明《法華經》是講常的呢？
評判：現在我用三個證據來證明。《法華經》之前的經典可以作為證據。婆數（Vasubandhu）在《金剛般若論》（Vajracchedika Prajnaparamita Shastra）中說：『生、住、滅三種相是不同的實體，所以離開這三種相的就是如來（Tathagata）。』這說明生、住、滅三種相與法身（Dharmakaya）是不同的實體。離開這三種相的就是如來一法身。由此可知，《金剛般若經》已經闡明了常的含義。更何況《法華經》在後，怎麼會是講無常的呢？如果《法華經》在後反而是講無常的，那麼《般若經》就勝過《法華經》，《法華經》就顯得低劣了。《大品般若經》的《常啼品》（Sadāprarudita）中說：『諸佛的色身（Rupakaya）有來去，法身沒有來去。』這說明法身是常的，更何況是《法華經》呢？《小品般若經》分明辨別法身不可遷滅，與《大品般若經》的觀點相同。第三，《維摩詰經》（Vimalakirti Nirdesa Sutra）中說：『佛身無漏，諸滿已盡。佛身無為，不隨諸數。』這兩句話完整地解釋瞭如來的常身。
問：這兩句話如何完整地闡釋法身？
答：『佛身無漏』是指子結（種子煩惱）斷除。『佛身無為，不墮諸數』是指果縛（果報束縛）斷除。子結和果縛既然都斷除了，怎麼會不是常呢？而且，佛身無漏，所以不同於凡夫的身。佛身無為，不同於二乘（聲聞和緣覺）的無常身。所以佛身是常恒的，沒有變易。而且，佛身無漏，五住地煩惱（five kinds of defilements）全部傾覆。佛身無為，二死（分段生死和變易生死）都已遠離。這不同於菩薩的身。菩薩從最初發心到金剛喻定（Vajropama Samadhi）之前，一念無明（Avidya）未斷，仍然稱為有漏無常，苦報仍然存在，不能稱為無為。佛已經脫離了這些，所以是常的。而且，佛身無漏，不可執著為有。佛身無為，不可執著為無。非有非無，就是中道（Madhyamaka）法身，所以稱為常。如果是二邊（有和無），那就稱為無常了。而且，佛身無漏，就是解脫（Nirvana）。佛身無為，指的是法身般若（Prajna）。雖然只是點明了兩點，但沒有超出德、智、斷這三德，具備這三德，所以稱為常。而且，佛身無漏，稱之為空（Sunyata）。佛身無為，稱之為不空（Asunyata）。所以《大涅槃經》（Mahaparinirvana Sutra）具足空與不空。
【English Translation】 English version: If the self-nature cannot become Buddha, then it is not wonderful.
Next, let's discuss the issue of lifespan separately. The old view is that from the 'Mahaprajnaparamita Sutra' to the 'Lotus Sutra', all speak of impermanence. What reason do you use to prove that the 'Lotus Sutra' speaks of permanence?
Commentary: Now I will use three proofs. The scriptures before the 'Lotus Sutra' can be used as evidence. Vasubandhu (婆數) in the 'Vajracchedika Prajnaparamita Shastra' (金剛般若論) says: 'The three characteristics of arising, abiding, and ceasing are different entities, so that which is apart from these three characteristics is the Tathagata (如來).' This explains that the three characteristics of arising, abiding, and ceasing are different entities from the Dharmakaya (法身). That which is apart from these three characteristics is the one Dharmakaya of the Tathagata. From this, it can be known that the 'Diamond Sutra' has already clarified the meaning of permanence. Moreover, how could the 'Lotus Sutra', which comes later, speak of impermanence? If the 'Lotus Sutra', which comes later, speaks of impermanence, then the 'Prajna Sutra' would be superior to the 'Lotus Sutra', and the 'Lotus Sutra' would appear inferior. The 'Sadāprarudita' (常啼品) chapter of the 'Mahaprajnaparamita Sutra' says: 'The Rupakaya (色身) of the Buddhas has coming and going, but the Dharmakaya has no coming and going.' This explains that the Dharmakaya is permanent, let alone the 'Lotus Sutra'? The 'Smaller Prajna Sutra' clearly distinguishes that the Dharmakaya cannot be moved or destroyed, which is the same view as the 'Mahaprajnaparamita Sutra'. Thirdly, the 'Vimalakirti Nirdesa Sutra' (維摩詰經) says: 'The Buddha's body is without outflows, and all perfections are exhausted. The Buddha's body is unconditioned, and does not follow the numbers.' These two sentences fully explain the permanent body of the Tathagata.
Question: How do these two sentences fully explain the Dharmakaya?
Answer: 'The Buddha's body is without outflows' refers to the cutting off of the seed defilements (子結). 'The Buddha's body is unconditioned and does not fall into the numbers' refers to the cutting off of the karmic bondage (果縛). Since both the seed defilements and karmic bondage are cut off, how could it not be permanent? Moreover, the Buddha's body is without outflows, so it is different from the body of ordinary beings. The Buddha's body is unconditioned, different from the impermanent body of the two vehicles (聲聞 and 緣覺). Therefore, the Buddha's body is constant and unchanging. Moreover, the Buddha's body is without outflows, and all five kinds of defilements (五住地煩惱) are overturned. The Buddha's body is unconditioned, and both kinds of death (分段生死 and 變易生死) are far removed. This is different from the body of a Bodhisattva. From the initial aspiration of a Bodhisattva until before the Vajropama Samadhi (金剛喻定), one thought of ignorance (Avidya, 無明) has not been cut off, and it is still called having outflows and impermanent, and the suffering retribution still exists, so it cannot be called unconditioned. The Buddha has already escaped these, so it is permanent. Moreover, the Buddha's body is without outflows, so it cannot be clung to as existent. The Buddha's body is unconditioned, so it cannot be clung to as non-existent. Neither existent nor non-existent is the Middle Way (Madhyamaka, 中道) Dharmakaya, so it is called permanent. If it is either of the two extremes (existent and non-existent), then it is called impermanent. Moreover, the Buddha's body is without outflows, which is Nirvana (解脫). The Buddha's body is unconditioned, which refers to the Dharmakaya Prajna (Prajna, 般若). Although only two points are mentioned, they do not go beyond the three virtues of virtue, wisdom, and cessation, and possess these three virtues, so it is called permanent. Moreover, the Buddha's body is without outflows, which is called emptiness (Sunyata, 空). The Buddha's body is unconditioned, which is called non-emptiness (Asunyata). Therefore, the 'Mahaparinirvana Sutra' (大涅槃經) fully possesses emptiness and non-emptiness.
義。即是常也。凈名尚辨法身是常。況法華耶。又凈名云諸仁者此身無常當樂佛身。既言此身無常當樂佛身。佛身猶是無常與己身同何所樂哉。
問。凈名序說明常耳。而未是經正宗也。
答。此是愚人問也。領是凈名所說皆是凈名經宗。云何言非正宗耶。故肇師云。始自凈土終訖供養其文雖殊不思議一也。又既非經宗即與宗相害云何說耶。又凈名有二處四會。二處者一庵園處二方丈處。四會者佛國品庵園初會。方便品方丈初會。問疾以去方丈重會。菩薩行品以去庵園重會。若爾方便品是室內說之云何言非經正宗耶。又若凈名經序與正說相違。則餘一切經悉應然也。又子夏之序詩元凱之序傳皆應乖正經也。次引法華文證三說三領解以明之。方便品明一種說。一廣辨教之權實二略明身之本跡。如雲唯有一乘法謂實教也。方便說三乘謂權教也。我始坐道場謂跡身也。從久遠劫來贊示涅槃法謂本身也。身子還領二事。初文領解教之權實。次云如今者世尊從生及出家得道轉法輪。亦以方便說。此領身本跡也。既言從生出家是方便跡身者。則不生不滅為實身也。既以生滅為跡身。跡身是無常無生滅為本身。本身則常斯一說一領也。次譬喻品明三車為權教一車為實教。如來已離因果諸患具一切德。謂法身也。而生三界
【現代漢語翻譯】 現代漢語譯本 義，即是常（永恒不變）。《維摩詰經》尚且辨明法身是常，更何況《法華經》呢？又《維摩詰經》說：『諸位仁者，此身無常，應當欣樂佛身。』既然說此身無常，應當欣樂佛身，佛身如果是無常，和自身一樣，又有什麼可欣樂的呢？ 問：《維摩詰經》的序言說明常義，但還不是經的正宗吧？ 答：這是愚人的問題。《維摩詰經》所說的一切都是《維摩詰經》的宗旨，怎麼能說不是正宗呢？所以僧肇法師說：『從凈土開始到供養結束，文辭雖然不同，但不可思議的道理是一樣的。』又如果不是經的正宗，就與正宗相違背，又怎麼能說呢？而且《維摩詰經》有兩處四會：兩處是一庵園，二是方丈室；四會是《佛國品》在庵園的初會，《方便品》在方丈室的初會，《問疾品》以後在方丈室的重會，《菩薩行品》以後在庵園的重會。如果這樣，《方便品》是在室內說的，怎麼能說不是經的正宗呢？又如果《維摩詰經》的序言與正說相違背，那麼其他一切經都應該這樣了。又子夏為《詩經》作序，王元凱為《春秋傳》作序，都應該違背正經了。其次引用《法華經》的文句來證明，通過三說三領解來闡明。《方便品》說明一種說法，一是廣泛辨別教法的權巧和真實，二是簡略說明佛的身的本和跡。如經文說『唯有一乘法』，指的是實教。『方便說三乘』，指的是權教。『我始坐道場』，指的是跡身。『從久遠劫來贊示涅槃法』，指的是本身。舍利弗還領悟了兩件事：初文領悟了教法的權巧和真實。其次說『如今世尊從出生以及出家得道轉法輪，也用方便說』，這是領悟身的本和跡。既然說從出生出家是方便的跡身，那麼不生不滅就是實身。既然以生滅為跡身，跡身是無常，無生滅為本身，本身就是常，這是一說一領。其次《譬喻品》說明三車是權教，一車是實教。如來已經脫離因果諸患，具足一切功德，指的是法身。而降生三界
【English Translation】 English version 'Meaning, that is constancy (eternity). The Vimalakirti Sutra even distinguishes that the Dharmakaya is constant, let alone the Lotus Sutra? Moreover, the Vimalakirti Sutra says: 『Dear ones, this body is impermanent, you should rejoice in the Buddha's body.』 Since it says that this body is impermanent and one should rejoice in the Buddha's body, if the Buddha's body is impermanent, the same as one's own body, what is there to rejoice in? Question: The preface of the Vimalakirti Sutra explains the meaning of constancy, but it is not the main theme of the sutra, right? Answer: This is a question from a foolish person. Everything spoken in the Vimalakirti Sutra is the main theme of the Vimalakirti Sutra. How can you say it is not the main theme? Therefore, Master Sengzhao said: 『From the beginning with the Pure Land to the end with offerings, although the words are different, the inconceivable principle is the same.』 Moreover, if it is not the main theme of the sutra, then it contradicts the main theme, so how can it be spoken? Furthermore, the Vimalakirti Sutra has two locations and four assemblies: the two locations are one, the Ambapali garden, and two, the square chamber; the four assemblies are the initial assembly of the Buddha Land chapter in the Ambapali garden, the initial assembly of the Expedient Means chapter in the square chamber, the repeated assembly in the square chamber after the Inquiry of Illness chapter, and the repeated assembly in the Ambapali garden after the Bodhisattva Practice chapter. If so, the Expedient Means chapter is spoken indoors, how can you say it is not the main theme of the sutra? Moreover, if the preface of the Vimalakirti Sutra contradicts the main teaching, then all other sutras should be the same. Furthermore, Zixia's preface to the Book of Poetry and Wang Yuankai's preface to the Chunqiu Zhuan should all contradict the main text. Next, I will cite the text of the Lotus Sutra to prove this, using the three preachings and three understandings to clarify it. The Expedient Means chapter explains one kind of teaching, one is to widely distinguish the skillful means and the truth of the teachings, and two is to briefly explain the origin and traces of the Buddha's body. As the sutra says, 『Only the One Vehicle Dharma』 refers to the true teaching. 『Expediently speaking of the Three Vehicles』 refers to the provisional teaching. 『I first sat at the Bodhi tree』 refers to the trace body. 『From a long time ago, I have praised and shown the Dharma of Nirvana』 refers to the original body. Shariputra also understood two things: the first part understood the skillful means and the truth of the teachings. The second part says, 『Now the World-Honored One, from birth and renunciation to attaining the Way and turning the Dharma wheel, also speaks with skillful means,』 this is understanding the origin and traces of the body. Since it says that from birth and renunciation is the trace body of skillful means, then non-birth and non-death is the true body. Since taking birth and death as the trace body, the trace body is impermanent, and non-birth and non-death is the original body, the original body is constant, this is one preaching and one understanding. Next, the Parable chapter explains that the three carts are provisional teachings, and one cart is the true teaching. The Tathagata has already escaped the sufferings of cause and effect and possesses all virtues, referring to the Dharmakaya. And being born in the Three Realms
朽故火宅謂跡身也。又云是時長者在門外立謂法身也。驚入火宅謂跡身也。跡身在三界八相成道故有生滅。本身出三界外故是無生滅也。信解品還領二事。一使謂實教也二使謂權教也。長者嚴飾謂本身也。脫珍御服著弊垢衣垂跡身也。
問。此明本跡誠如所言。云何用此證常無常。
答。今請問。長者眷屬圍繞為是法身為是應身。若是法身云何而有眷屬圍繞。出內取與復云何言中止一城。是釋迦應身者脫珍御服著弊垢衣復喻何身耶。今所明者長者嚴飾即舍那身。出內取與謂舍那教。若爾舍那形教蘊在法華之中。法華教豈不說常耶。復云何言是半字耶。若法華是無常半字教者。舍那佛教義亦應然。
問。此中何處有法身常文。
答。中止一城既是應身。中止之前即是法身。故以法身垂舍那之跡。則法身是常也。
問。釋迦教中何處有三身文。
答。像法決疑經云或見我身為舍那。為百千釋迦圍繞。或見我身滿虛空即法身。或見丈六即應身也。
問。但應領解二身。何故此經領解三身耶。
答。此經領解一化始終故具領三身。三身別自有科。第三週亦具二事。教權實易知。如雲我于余國作佛更有異名。此即明身之本跡也。領解中略而不陳例上可解。
問。若爾三
【現代漢語翻譯】 現代漢語譯本
'朽故火宅'指的是跡身（Nirmanakaya，應化身）。又說'是時長者在門外立'指的是法身（Dharmakaya，法身）。'驚入火宅'指的是跡身。跡身在三界中示現八相成道，所以有生滅。本身（法身）超出三界之外，所以是無生滅的。'信解品'中還包含兩種教義：一是實教（真實之教），二是權教（方便之教）。'長者嚴飾'比喻本身（法身）。'脫珍御服著弊垢衣'比喻垂跡身（示現應化身）。 問：如果說這闡明了本跡（法身與應身）的道理，正如你所說，那麼如何用它來證明常與無常呢？ 答：現在請問你，長者被眷屬圍繞，是法身還是應身？如果是法身，怎麼會有眷屬圍繞？出入取捨，又怎麼能說只住在一座城裡？如果是釋迦（Sakyamuni，釋迦牟尼）的應身，那麼脫下珍貴的衣服，穿上破舊的衣服，又比喻什麼身呢？現在所闡明的是，長者的莊嚴裝飾就是舍那身（Vairocana，毗盧遮那佛）。出入取捨指的是舍那的教法。如果這樣，舍那的形像和教法都蘊含在《法華經》（Lotus Sutra）之中。《法華經》的教義難道不是說常嗎？為什麼又說是半字教（不完整的教法）呢？如果《法華經》是無常的半字教，那麼舍那佛教義也應該是這樣。 問：這裡哪裡有法身是常的經文？ 答：'中止一城'既然是應身，那麼'中止'之前就是法身。所以用法身垂示舍那的跡象，那麼法身就是常的。 問：釋迦的教法中哪裡有三身（Trikaya）的經文？ 答：《像法決疑經》中說：'或者見我的身為舍那，被成百上千的釋迦圍繞。或者見我的身充滿虛空，那就是法身。或者見丈六金身，那就是應身。' 問：應該只是領會理解二身（法身和應身），為什麼這部經要領會理解三身呢？ 答：這部經領會理解一化（釋迦牟尼佛的一生教化）的始終，所以完整地領會理解三身。三身份別有各自的分類。第三週（法華經譬喻品之後的第三個說法周）也包含兩種教義，教義的權巧和真實容易理解。比如經中說：'我在其他國土作佛，更有不同的名字'，這說明了身的本跡。領會理解中省略而不陳述，可以參照上面的例子來理解。 問：如果這樣，三身...
【English Translation】 English version
'Dilapidated burning house' refers to Nirmanakaya (the manifested body). It is also said that 'the elder standing outside the gate at that time' refers to Dharmakaya (the Dharma body). 'Startled and entering the burning house' refers to Nirmanakaya. Nirmanakaya manifests the eight stages of enlightenment within the Three Realms, therefore it has birth and death. The original body (Dharmakaya) transcends the Three Realms, therefore it is without birth and death. The 'Faith and Understanding' chapter also contains two teachings: one is the true teaching (the teaching of reality), and the other is the expedient teaching (the teaching of skillful means). 'The elder's adornment' is a metaphor for the original body (Dharmakaya). 'Taking off precious garments and wearing tattered clothes' is a metaphor for manifesting Nirmanakaya (showing the manifested body). Question: If this clarifies the principle of the original and manifested (Dharmakaya and Nirmanakaya) as you say, then how can it be used to prove permanence and impermanence? Answer: Now, let me ask you, is the elder surrounded by his family Dharmakaya or Nirmanakaya? If it is Dharmakaya, how can there be a family surrounding him? How can entering and exiting, taking and giving, be said to be confined to one city? If it is Sakyamuni's Nirmanakaya, then what does taking off precious clothes and wearing tattered clothes symbolize? What is being clarified now is that the elder's dignified adornment is Vairocana's body. Entering and exiting, taking and giving, refers to Vairocana's teachings. If so, Vairocana's form and teachings are contained within the Lotus Sutra. Does the Lotus Sutra's teaching not speak of permanence? Why is it then called a 'half-word' teaching (an incomplete teaching)? If the Lotus Sutra is an impermanent 'half-word' teaching, then Vairocana's Buddhist teachings should also be so. Question: Where in this is there a passage stating that Dharmakaya is permanent? Answer: Since 'staying in one city' is Nirmanakaya, then 'before staying' is Dharmakaya. Therefore, Dharmakaya manifests the traces of Vairocana, so Dharmakaya is permanent. Question: Where in Sakyamuni's teachings is there a passage about the Trikaya (Three Bodies)? Answer: The Sutra on Resolving Doubts in the Semblance Dharma Age says: 'Sometimes you see my body as Vairocana, surrounded by hundreds of thousands of Sakyamunis. Sometimes you see my body filling the void, that is Dharmakaya. Sometimes you see the sixteen-foot golden body, that is Nirmanakaya.' Question: It should only be understanding the two bodies (Dharmakaya and Nirmanakaya), why does this sutra lead to understanding the three bodies? Answer: This sutra leads to understanding the beginning and end of one transformation (Sakyamuni Buddha's life of teaching), so it fully leads to understanding the three bodies. The three bodies each have their own classifications. The third week (the third turning of the wheel of Dharma after the Parable chapter of the Lotus Sutra) also contains two teachings, the expedient and the real teachings are easy to understand. For example, the sutra says: 'I become a Buddha in other lands, with different names', this explains the original and manifested bodies. Understanding is omitted and not stated, it can be understood by referring to the above examples. Question: If so, the three bodies...
周具明形教壽量。何繁說耶。
答。二週教廣身略後周身廣教略也。又初周舉二身為成二教。後周舉二教為成二身。次就二涅槃證即是。略釋涅槃義就大小涅槃凡有三異。一者本性寂滅非本性寂滅異。二斷三界內外惑異。三者具眾德不具眾德異。本性寂滅非本性寂滅異者。方便品云我設是方便說諸盡苦道示之以涅槃。是亦非真滅。此明昔方便涅槃也。諸法從本來常自寂滅相。佛子行道已來世得作佛。此明今教真實涅槃。
問。此二涅槃有何異耶。
答。文中已明竟也。但有人謂此為一乘文非涅槃也。今明不然。經文正對小涅槃明大涅槃。小涅槃為方便大涅槃為真實。故前句明非真實后句明真滅。
問。此二涅槃云何開權實耶。
答。如經自說小乘人滅煩惱故名小涅槃。大乘中雲諸法從本來常自寂滅相故名大涅槃也。
問。滅煩惱何故名小。本來寂滅云何名大。
答。小乘不知煩惱及身本自不生今亦無滅。故見有煩惱生今欲滅之。是生滅觀故名為小。大乘人知煩惱本自不生今亦無滅。以無生滅觀故名大涅槃也。
問。以何亦證小乘人不知本不生今不滅耶。
答。即前文為明據義可知也。又釋論云。大乘空門者。謂一切法自性空自相空。小乘空門者即折法明空。
【現代漢語翻譯】 現代漢語譯本：
周遍地具備了明瞭的形體，教法和壽命，為什麼還要繁瑣地解說呢？
回答：前一週的教法廣博而身形簡略，后一週的身形廣博而教法簡略。而且，初周舉出應身和法身是爲了成就實教和權教，后一週舉出實教和權教是爲了成就應身和法身。接下來就用二種涅槃來證明。簡略地解釋涅槃的意義，就大小涅槃而言，有三種不同。一是本性寂滅與非本性寂滅的差異，二是斷除三界內外迷惑的差異，三是具備眾多功德與不具備眾多功德的差異。本性寂滅與非本性寂滅的差異在於，《方便品》中說：『我設立這樣的方便，說諸種盡苦之道，向他們展示涅槃，這也是非真實的滅度。』這說明過去方便的涅槃。『諸法從本來，常自寂滅相，佛子行道已，來世得作佛。』這說明現在教法的真實涅槃。
問：這兩種涅槃有什麼不同呢？
答：經文中已經說得很清楚了。但有人認為這是『一乘』的經文，不是涅槃。現在說明並非如此。經文正是針對小涅槃來說明大涅槃。小涅槃是方便，大涅槃是真實。所以前一句說明非真實，后一句說明真滅。
問：這兩種涅槃如何開顯權實呢？
答：如經文自己所說，小乘人滅除煩惱，所以叫做小涅槃。大乘中說，『諸法從本來，常自寂滅相』，所以叫做大涅槃。
問：滅除煩惱為什麼叫做小，本來寂滅為什麼叫做大？
答：小乘不知道煩惱及身本來不生，現在也沒有滅。所以見到有煩惱產生，現在想要滅除它。這是生滅的觀察，所以叫做小。大乘人知道煩惱本來不生，現在也沒有滅。因為沒有生滅的觀察，所以叫做大涅槃。
問：用什麼來證明小乘人不知道本來不生，現在不滅呢？
答：就是前面的經文，根據意義就可以知道。又，《釋論》中說：大乘的空門，是指一切法自性空，自相空。小乘的空門，就是折法明空。
【English Translation】 English version:
Everywhere possessing clear form, teaching, and lifespan, why elaborate further?
Answer: The first week's teaching is extensive while the form is concise; the latter week's form is extensive while the teaching is concise. Moreover, the first week presents the Nirmāṇakāya (應身, transformation body) and Dharmakāya (法身, dharma body) to accomplish the provisional and real teachings, while the latter week presents the provisional and real teachings to accomplish the Nirmāṇakāya and Dharmakāya. Next, it is proven by the two Nirvāṇas. Briefly explaining the meaning of Nirvāṇa, in terms of the Lesser and Greater Nirvāṇa, there are three differences. First, the difference between intrinsic quiescence and non-intrinsic quiescence; second, the difference in severing delusions within and without the Three Realms; third, the difference between possessing numerous virtues and not possessing numerous virtues. The difference between intrinsic quiescence and non-intrinsic quiescence lies in the 『Expedient Means』 chapter, which says: 『I establish such expedient means, speaking of the paths to end suffering, showing them Nirvāṇa; this is also not true extinction.』 This explains the expedient Nirvāṇa of the past. 『All dharmas, from the very beginning, are constantly in a state of quiescence. When the Buddha's children practice the Way, in the future they will attain Buddhahood.』 This explains the true Nirvāṇa of the present teaching.
Question: What are the differences between these two Nirvāṇas?
Answer: The text has already made it clear. However, some people think that this is the text of the 『One Vehicle』 (一乘), not Nirvāṇa. Now it is explained that this is not the case. The text is precisely addressing the Lesser Nirvāṇa to explain the Greater Nirvāṇa. The Lesser Nirvāṇa is expedient, and the Greater Nirvāṇa is real. Therefore, the first sentence explains non-reality, and the latter sentence explains true extinction.
Question: How do these two Nirvāṇas reveal the provisional and the real?
Answer: As the text itself says, those of the Lesser Vehicle extinguish afflictions, hence it is called Lesser Nirvāṇa. In the Greater Vehicle, it says, 『All dharmas, from the very beginning, are constantly in a state of quiescence,』 hence it is called Greater Nirvāṇa.
Question: Why is extinguishing afflictions called Lesser, and why is intrinsic quiescence called Greater?
Answer: The Lesser Vehicle does not know that afflictions and the body are originally unborn, and now there is no extinction either. Therefore, they see that afflictions arise, and now they want to extinguish them. This is the observation of arising and ceasing, hence it is called Lesser. Those of the Greater Vehicle know that afflictions are originally unborn, and now there is no extinction either. Because there is no observation of arising and ceasing, it is called Greater Nirvāṇa.
Question: How can it also be proven that those of the Lesser Vehicle do not know that originally there is no birth, and now there is no extinction?
Answer: That is, the preceding text makes it clear, and it can be understood according to the meaning. Also, the Mahāprajñāpāramitopadeśa (釋論, Commentary) says: The gate of emptiness in the Greater Vehicle means that all dharmas are empty in their self-nature and empty in their self-characteristics. The gate of emptiness in the Lesser Vehicle is to clarify emptiness by dismantling dharmas.
攝大乘論云小乘人不知諸法性空。故不得法無我真如也。又凈名經云。佛為增上慢人說斷三毒名為涅槃。若無增上慢佛說三毒即是涅槃。三毒即是涅槃者。三毒本不生今不滅。豈非即是涅槃耶。又法華論釋二乘與一乘有無義。明無有二乘涅槃唯有如來大涅槃。故知此經辨涅槃與小乘異。若爾身豈同昔耶。第二明小乘涅槃與大乘涅槃異者。譬喻品小乘人但離虛妄名為解脫。其實未得一切解脫。三界子果名為虛妄。二乘脫之名得解脫。一切解脫者三界內外一切子果並皆離之名一切解脫。故大小涅槃短長義異也。
問。小乘滅三界子縛名有餘。滅三界果縛名無餘。大乘復云何。
答。滅三界內外一切子縛盡名有餘。滅三界內外一切果縛盡名無餘。
問。小乘先得有餘后入無餘。大乘雲何。
答。即一時也。障佛無明既斷無常苦報即凈。故二涅槃一時也。出攝大乘論也。第三明大小涅槃異者小乘涅槃不具眾德。大乘涅槃具足眾德。如信解品云我等長夜修習空法。得脫三界苦惱之患。小乘涅槃無身無智故名為空。唯有法無人故名為空。大涅槃者具足身智及以人法。故信解品云無漏無為諸法之王。此文含一切義。無漏故謂解脫德。無為故具法身般若德。無漏無為即是法也。諸法之王即是人。故知如來之身
【現代漢語翻譯】 現代漢語譯本 《攝大乘論》中說，小乘修行者不瞭解諸法性空的道理，所以無法證得法無我的真如境界。（法無我：指認識到一切事物沒有永恒不變的自體） 另外，《維摩詰經》中說，佛陀爲了那些自以為是的人（增上慢人）說斷除貪嗔癡三毒才能達到涅槃。（涅槃：佛教術語，指解脫生死輪迴的境界）如果不是那些自以為是的人，佛陀會說三毒本身就是涅槃。如果三毒就是涅槃，那麼三毒本來就不生不滅，這難道不就是涅槃嗎？ 此外，《法華論》解釋了二乘（聲聞乘和緣覺乘）與一乘（佛乘）的有無之別，闡明實際上沒有二乘的涅槃，只有如來的大涅槃。由此可知，這部經區分了涅槃與小乘的不同。如果這樣，那麼（大乘的）身難道和小乘的相同嗎？ 第二點，說明小乘的涅槃與大乘的涅槃不同。《譬喻品》中說，小乘修行者僅僅是脫離了虛妄的境界，就稱為解脫。但實際上並沒有獲得一切解脫。三界（欲界、色界、無色界）的因果被稱為虛妄，二乘修行者脫離這些因果就稱為獲得解脫。而一切解脫是指三界內外的一切因果都脫離，才稱為一切解脫。所以，大小乘的涅槃在時間長短和意義上是不同的。 問：小乘滅除三界的因縛，稱為有餘涅槃；滅除三界的果縛，稱為無餘涅槃。那麼大乘又是怎樣的呢？ 答：滅除三界內外一切的因縛，徹底清凈，稱為有餘涅槃；滅除三界內外一切的果縛，徹底清凈，稱為無餘涅槃。 問：小乘是先證得有餘涅槃，然後進入無餘涅槃。大乘又是怎樣的呢？ 答：大乘是同時證得的。當遮蔽佛性的無明斷除時，無常的痛苦報應也就清凈了。所以，大乘的兩種涅槃是同時證得的。出自《攝大乘論》。第三點，說明大小乘涅槃的不同之處在於，小乘的涅槃不具備眾多的功德，而大乘的涅槃具足眾多的功德。例如，《信解品》中說，『我們長久以來修習空法，得以脫離三界的苦惱。』小乘的涅槃沒有身也沒有智慧，所以稱為空。只有法空和人空，所以稱為空。而大涅槃具足身、智以及人法。所以，《信解品》中說，『無漏無為是諸法之王。』這句話包含了一切意義。無漏，所以說是解脫德；無為，所以具足法身般若德。無漏無為就是法。諸法之王就是人。所以可知如來的身（法身）
【English Translation】 English version The Mahāyānasaṃgraha states that practitioners of the Śrāvakayāna (小乘, Small Vehicle) do not understand the emptiness of all phenomena, and therefore cannot attain the true suchness of non-self of phenomena (dharma-nairātmya 法無我). Furthermore, the Vimalakīrti Nirdeśa Sūtra says that the Buddha teaches the cessation of the three poisons (greed, hatred, and delusion) as nirvāṇa (涅槃, liberation from the cycle of rebirth) for those with excessive pride (adhimānika 增上慢人). If there were no such arrogant individuals, the Buddha would say that the three poisons themselves are nirvāṇa. If the three poisons are nirvāṇa, then the three poisons are fundamentally neither produced nor extinguished. Is this not nirvāṇa? Moreover, the Lotus Sūtra commentary explains the presence or absence of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the One Vehicle (Ekayāna 佛乘), clarifying that there is actually no nirvāṇa of the Two Vehicles, only the great nirvāṇa of the Tathāgata. Therefore, it is known that this scripture distinguishes nirvāṇa from that of the Śrāvakayāna. If so, is the body (of the Mahāyāna) the same as before? Secondly, it explains that the nirvāṇa of the Śrāvakayāna is different from the nirvāṇa of the Mahāyāna. The Parable Chapter states that practitioners of the Śrāvakayāna merely separate themselves from illusory phenomena and call it liberation. In reality, they have not attained complete liberation. The causes and effects of the Three Realms (desire realm, form realm, formless realm) are called illusory. The Śrāvakas call it liberation to escape from these causes and effects. Complete liberation means separating from all causes and effects both within and outside the Three Realms, which is called complete liberation. Therefore, the nirvāṇa of the Small and Great Vehicles differ in terms of duration and meaning. Question: The Śrāvakayāna calls the extinguishing of the bonds of causes in the Three Realms 'with remainder' (sopadhiśeṣa-nirvāṇa 有餘涅槃), and the extinguishing of the bonds of effects in the Three Realms 'without remainder' (nirupadhiśeṣa-nirvāṇa 無餘涅槃). What about the Mahāyāna? Answer: Extinguishing all the bonds of causes both within and outside the Three Realms, completely purifying them, is called 'with remainder'. Extinguishing all the bonds of effects both within and outside the Three Realms, completely purifying them, is called 'without remainder'. Question: The Śrāvakayāna first attains 'with remainder' and then enters 'without remainder'. What about the Mahāyāna? Answer: It is simultaneous. When the ignorance that obscures the Buddha-nature is severed, the impermanent suffering retribution is purified. Therefore, the two nirvāṇas of the Mahāyāna are attained simultaneously. This is from the Mahāyānasaṃgraha. Thirdly, the difference between the nirvāṇa of the Small and Great Vehicles lies in the fact that the nirvāṇa of the Small Vehicle does not possess numerous virtues, while the nirvāṇa of the Great Vehicle possesses all virtues. For example, the Faith and Understanding Chapter says, 'We have cultivated the emptiness of phenomena for a long time and have been able to escape the suffering of the Three Realms.' The nirvāṇa of the Small Vehicle has neither body nor wisdom, so it is called emptiness. It only has emptiness of phenomena and emptiness of self, so it is called emptiness. The Great Nirvāṇa possesses body, wisdom, and both self and phenomena. Therefore, the Faith and Understanding Chapter says, 'Unconditioned and uncreated, it is the king of all phenomena.' This passage contains all meanings. Unconditioned, therefore it is called the virtue of liberation; uncreated, therefore it possesses the virtues of the dharmakāya (法身, Dharma Body) and prajñā (般若, wisdom). Unconditioned and uncreated is the Dharma. The king of all phenomena is the self. Therefore, it is known that the body of the Tathāgata (如來)
無漏無為即是涅槃人法具足。信解品未具釋此義也。又譬喻品明如來涅槃異二乘涅槃。義如雲。皆以如來滅度而滅度之。不令有人獨得滅度。此明大小二滅異。即是果果異也。又云是諸眾生脫三界者。悉與諸佛禪定解脫娛樂之具。此明佛眾德異。二乘德即果義異。
問。大經何故先明果后辨果果。法華文前明果果后辨果耶。
答。攝大乘論明佛二果與法華同。而兩經異者。法華為小乘人保滅為正。欲以大滅代小滅。如以大車代小車。故先明大滅。小乘人不以余德為貴后明余德也。大經云欲嘆涅槃故銘涅槃是果中之果居最後也。又此二實無前後。但約義分之耳。
問。舉二涅槃異欲何所明耶。
答。欲例顯二身異也。大小二涅槃既異。大小二法身亦異。小乘五分法身是生滅無常身。大乘法身謂無生滅常身也。若此經明法身猶是無常者。亦應此經明涅槃不異小乘也。
問。此經明涅槃與昔不異。何以知然。此經明佛既是無常終入無餘與小乘同也。又初品云佛此夜滅度如薪盡火滅。故知與小乘不異。
評曰。此是大事宜請詳定。前引方便品及譬喻品。佛口自說大小二涅槃為異。何故違反佛語而言不異。如此即是無信人也。又難曰。若大小二乘同一涅槃則因異而果同。是事不然。又大小
【現代漢語翻譯】 現代漢語譯本：
『無漏無為』（沒有煩惱和造作）的狀態，就是涅槃（Nirvana，解脫）。『人法具足』（人與法都完備）是指信解品（對佛法的信心和理解）尚未完全解釋這個意義。另外，『譬喻品』（Parable Chapter）說明如來（Tathagata，佛）的涅槃與二乘（聲聞乘和緣覺乘）的涅槃不同。其意義是說，都通過如來的滅度而得到滅度，不讓任何人獨自獲得滅度。這說明大乘和小乘的兩種滅度是不同的，也就是果（結果）與果（結果）不同。又說，這些脫離三界（欲界、色界、無色界）的眾生，都得到諸佛的禪定、解脫和娛樂的工具。這說明佛的各種功德與二乘的功德不同，也就是果的意義不同。
問：為什麼《大經》（Mahayana Sutra）先說明果，后辨別果果？而《法華經》（Lotus Sutra）的文句卻是先說明果果，后辨別果呢？
答：《攝大乘論》（Compendium of the Mahayana）說明佛的兩種果與《法華經》相同。而兩部經不同的原因是，《法華經》認為小乘人執著于滅盡為正確，想要用大乘的滅代替小乘的滅，就像用大車代替小車一樣。所以先說明大乘的滅，小乘人不認為其他的功德是可貴的，所以後說明其他的功德。《大經》說，想要讚歎涅槃，所以銘記涅槃是果中的果，放在最後。而且這兩種實際上沒有先後順序，只是根據意義來區分而已。
問：舉出兩種涅槃的不同，想要說明什麼呢？
答：想要類比顯示二身（法身和應身）的不同。大乘和小乘的兩種涅槃既然不同，大乘和小乘的兩種法身（Dharmakaya，佛的真身）也不同。小乘的五分法身是生滅無常的身，大乘的法身是指沒有生滅的常身。如果這部經說明法身仍然是無常的，那麼這部經也應該說明涅槃與小乘沒有區別。
問：這部經說明涅槃與過去沒有不同，怎麼知道是這樣呢？這部經說明佛既然是無常的，最終進入無餘涅槃（Parinirvana，完全的涅槃），與小乘相同。而且，初品（第一品）說，佛今夜滅度，就像柴火燒盡，火焰熄滅一樣。所以知道與小乘沒有區別。
評：這是大事，應該詳細審定。前面引用『方便品』（Expedient Means Chapter）和『譬喻品』，佛親口說大乘和小乘的兩種涅槃是不同的。為什麼違反佛語而說沒有區別？這樣就是沒有信仰的人。而且，反駁說：如果大乘和小乘是同一個涅槃，那麼因（原因）不同而果（結果）相同，這是不對的。而且，大乘和小乘
【English Translation】 English version:
『Anasrava and Asamskrta』 (without outflows and unconditioned) is Nirvana (liberation). 『Person and Dharma complete』 refers to the fact that the 『Faith and Understanding Chapter』 has not yet fully explained this meaning. Furthermore, the 『Parable Chapter』 clarifies that the Tathagata's (Buddha's) Nirvana is different from the Nirvana of the Two Vehicles (Sravakayana and Pratyekabuddhayana). The meaning is that all attain liberation through the Tathagata's extinction, not allowing anyone to attain liberation alone. This illustrates that the two extinctions of the Mahayana and Hinayana are different, that is, the fruit (result) and the fruit (result) are different. It also says that these beings who have escaped the Three Realms (Desire Realm, Form Realm, Formless Realm) all receive the Buddhas' tools of meditation, liberation, and enjoyment. This illustrates that the various virtues of the Buddha are different from the virtues of the Two Vehicles, that is, the meaning of the fruit is different.
Question: Why does the 『Mahayana Sutra』 explain the fruit first and then distinguish the fruit of the fruit? Why does the text of the 『Lotus Sutra』 explain the fruit of the fruit first and then distinguish the fruit?
Answer: The 『Compendium of the Mahayana』 explains that the two fruits of the Buddha are the same as the 『Lotus Sutra』. The reason why the two sutras are different is that the 『Lotus Sutra』 considers the Hinayana practitioners' attachment to extinction as correct, wanting to replace the Hinayana extinction with the Mahayana extinction, just like replacing a small cart with a large cart. Therefore, it first explains the Mahayana extinction. The Hinayana practitioners do not consider other virtues to be valuable, so it explains other virtues later. The 『Mahayana Sutra』 says that wanting to praise Nirvana, it is recorded that Nirvana is the fruit of the fruit and placed at the end. Moreover, these two actually have no order, but are distinguished according to meaning.
Question: What is the intention of citing the differences between the two Nirvanas?
Answer: The intention is to illustrate the differences between the two bodies (Dharmakaya and Nirmanakaya) by analogy. Since the two Nirvanas of the Mahayana and Hinayana are different, the two Dharmakayas (Buddha's true body) of the Mahayana and Hinayana are also different. The five-aggregate Dharmakaya of the Hinayana is a body of arising and ceasing impermanence, while the Dharmakaya of the Mahayana refers to a permanent body without arising and ceasing. If this sutra explains that the Dharmakaya is still impermanent, then this sutra should also explain that Nirvana is no different from the Hinayana.
Question: This sutra explains that Nirvana is no different from the past. How do we know this? This sutra explains that since the Buddha is impermanent, he ultimately enters Parinirvana (complete Nirvana), which is the same as the Hinayana. Moreover, the first chapter says that the Buddha will enter extinction tonight, just like firewood burning out and the flame extinguishing. Therefore, we know that there is no difference from the Hinayana.
Commentary: This is a major matter and should be carefully reviewed. The 『Expedient Means Chapter』 and the 『Parable Chapter』 were cited earlier. The Buddha himself said that the two Nirvanas of the Mahayana and Hinayana are different. Why contradict the Buddha's words and say that there is no difference? This is a person without faith. Moreover, it is refuted that if the Mahayana and Hinayana are the same Nirvana, then the cause (reason) is different but the fruit (result) is the same, which is not correct. Moreover, the Mahayana and Hinayana
乘本期在果。在果既同何須因異。今所明者二因異故二果亦異。無復異因終歸一因。無復異果終歸一果。
問。此經云佛此夜滅度如薪盡火滅。此是小乘灰斷涅槃。云何言是大乘涅槃耶。
答。言薪盡火滅者感以為薪應以為火。故感盡而應息耳。
問。何以知然。
答。壽量品云以方便力故說有滅不滅。豈同二乘灰身滅智云如薪盡火滅耶。又感盡應必滅。蓋是數之然也。大經云諸佛法爾有為亦然。
問。有人云諸法從本來常自寂滅相。此明一乘寂滅三乘之相。汝今何故以配涅槃耶。
答。此是人情義耳非佛義也。佛經前偈明非真滅后偈辨真滅。云何將配一乘義耶。若以此文明一乘無三相者。前文應云三乘非真滅。不應言涅槃非真滅也。
問。今正明三乘一乘雲何乃解涅槃耶。
答。正以涅槃異故分三乘一乘異耳。良由一乘涅槃是真滅三乘涅槃非真滅。故一乘是真乘三乘非真乘耳。若不以涅槃異以簡三一者。複用何物簡耶。講經者多迷此處希熟觀文也。復有人言諸法從本來常自寂滅相者。初段開三顯一。未得說言寶所涅槃。故且用大品實相涅槃故云本來寂滅耳。
評曰。是亦不然。若攝大乘及地論正明自性清凈為大乘涅槃。即是今文字來寂滅相也。彼論既釋究
【現代漢語翻譯】 現代漢語譯本： 乘著本期的因果。在因果中既然相同，又何須因為不同而區分呢？現在所要說明的是，因為因不同，所以果也不同。沒有不同的因，最終歸於一個因。沒有不同的果，最終歸於一個果。 問：這部經中說佛陀今夜滅度，就像柴燒盡火熄滅一樣。這屬於小乘的灰身泯智的涅槃。為什麼又說是大乘涅槃呢？ 答：說柴燒盡火熄滅，是說因感應而有柴，因感應而有火。所以感應結束，應現也就停止了。 問：憑什麼知道是這樣呢？ 答：《壽量品》中說，因為方便力的緣故，所以說有滅與不滅。這怎麼能和小乘灰身滅智，像柴燒盡火熄滅一樣呢？而且感應結束，應現必定滅，這本來就是規律。大經中說，諸佛的法則本來就是這樣，有為法也是這樣。 問：有人說，諸法從本來就常是寂滅之相。這是說一乘的寂滅，與三乘的相不同。你現在為什麼用它來解釋涅槃呢？ 答：這只是人的主觀理解，不是佛的本意。佛經前面的偈子說明不是真正的滅，後面的偈子辨別什麼是真正的滅。怎麼能用它來解釋一乘的含義呢？如果用這句話來說明一乘沒有三相，那麼前面的經文應該說三乘不是真正的滅，不應該說涅槃不是真正的滅。 問：現在正是要說明三乘和一乘的區別，為什麼卻要解釋涅槃呢？ 答：正因為涅槃不同，才區分出三乘和一乘的不同。正是因為一乘的涅槃是真正的滅，三乘的涅槃不是真正的滅，所以一乘是真正的乘，三乘不是真正的乘。如果不通過涅槃的不同來區分三乘和一乘，那又用什麼來區分呢？講經的人大多迷失在這裡，希望仔細觀察經文。還有人說，諸法從本來就常是寂滅之相，最初階段是開三顯一。還沒有達到可以說到達寶所（ratnakara）涅槃的程度，所以暫且用《大品般若經》（Mahaprajnaparamita Sutra）的實相涅槃，所以說本來寂滅。 評：這種說法也不對。如果《攝大乘論》（Mahāyānasaṃgraha）和《地論》（Dasabhumika Sutra）正是說明自性清凈是大乘涅槃，那就是現在經文所說的本來寂滅相。那些論典已經解釋清楚了。
【English Translation】 English version: Riding on the cause and effect of this period. Since the cause and effect are the same, why distinguish them because of differences? What is to be explained now is that because the causes are different, the effects are also different. Without different causes, everything ultimately returns to one cause. Without different effects, everything ultimately returns to one effect. Question: This sutra says that the Buddha will enter Parinirvana (parinirvāṇa) tonight, like a fire extinguished when the firewood is exhausted. This belongs to the Hinayana (hīnayāna) Nirvana (nirvāṇa) of extinguishing the body and annihilating wisdom. Why do you say it is Mahayana (mahāyāna) Nirvana? Answer: Saying that the firewood is exhausted and the fire is extinguished means that firewood exists because of causes and conditions, and fire exists because of causes and conditions. Therefore, when the causes and conditions cease, the manifestation also ceases. Question: How do you know this is the case? Answer: The 'Lifespan' chapter says that because of the power of skillful means, it is said that there is extinction and non-extinction. How can this be the same as the Hinayana's extinguishing the body and annihilating wisdom, like a fire extinguished when the firewood is exhausted? Moreover, when the causes and conditions cease, the manifestation will surely cease, which is the natural law. The Great Sutra says that the Dharma (dharma) of all Buddhas (buddha) is naturally like this, and conditioned phenomena are also like this. Question: Someone says that all dharmas (dharma) are inherently in a state of quiescence and extinction. This explains the quiescence of the One Vehicle (ekayana), which is different from the characteristics of the Three Vehicles (triyāna). Why do you now use it to explain Nirvana? Answer: This is just a subjective interpretation, not the Buddha's meaning. The previous verse of the Buddhist scripture explains what is not true extinction, and the subsequent verse distinguishes what is true extinction. How can you use it to explain the meaning of the One Vehicle? If you use this statement to explain that the One Vehicle has no three characteristics, then the previous text should say that the Three Vehicles are not truly extinguished, and should not say that Nirvana is not truly extinguished. Question: Now we are precisely explaining the difference between the Three Vehicles and the One Vehicle, why are you explaining Nirvana? Answer: It is precisely because Nirvana is different that the difference between the Three Vehicles and the One Vehicle is distinguished. It is precisely because the Nirvana of the One Vehicle is true extinction, and the Nirvana of the Three Vehicles is not true extinction, that the One Vehicle is the true vehicle, and the Three Vehicles are not the true vehicle. If you do not use the difference in Nirvana to distinguish the Three Vehicles and the One Vehicle, then what else can you use to distinguish them? Most people who lecture on the scriptures are lost here, hoping to carefully observe the text. Someone also says that all dharmas are inherently in a state of quiescence and extinction, the initial stage is to open the three and reveal the one. It has not yet reached the point where it can be said that one has reached the Nirvana of the Treasure Place (ratnakara), so the Real Aspect Nirvana of the Mahaprajnaparamita Sutra is temporarily used, so it is said to be inherently quiescent and extinct. Commentary: This statement is also incorrect. If the Mahāyānasaṃgraha and the Dasabhumika Sutra precisely explain that self-nature purity is Mahayana Nirvana, then that is the inherently quiescent and extinct aspect mentioned in the current text. Those treatises have already explained it clearly.
竟涅槃。則知法華辨圓極真滅。
問。眾人何故皆暗而子獨明乎。
答。初釋以五時局。后解將二段判。不細尋文故失其妙旨也。次引關河舊說以證常無常義。昔竺法護翻舊法華猶未見判其宗旨。自羅什所譯新本長安僧睿法師親對翻之。其法華序云。以壽無量永劫未足以明其久。分身無數萬形不足以異其體。然則壽量定其非數。分身明其不實。普賢顯其無來。多寶證其不滅。
評曰。睿公親承羅什制斯序者。即明常其明證。蓋是法華宗本不得不依之矣。次河西道朗對翻涅槃。其人亦者法華統略明說法華經凡有五意。第四意云。為明法身真化不異存沒理一如多寶品說。而群生不解為顯此義故說斯經。又云多寶塔現明法身常存。壽量品明與大虛齊量。
評曰。道朗著涅槃疏世盛行之。其所解法華理非謬說。明常之旨還符睿公。道場慧觀云。同往之三會便歸一乘之始也。滅影澄神乘之終也。滅影謂息跡澄神則明本。故跡無常而本常。
評曰。還同睿公義也。次注法華云。非存亡之數曰壽。出修夭之限稱量。明法身非形年所攝。使大士修踐極之照。不以伽耶而成佛百年為期頤也。
評曰。註釋猶是明常而意極清玄也。何者既云非存非亡。即是不生不滅不修不夭非常無常。與涅槃經明法身
{ "translations": [ "現代漢語譯本：最終證得涅槃，由此可知《法華經》辨析的是圓滿至極的真如寂滅之理。", "", "問：為什麼眾人都迷惑不解，唯獨你明白呢？", "", "答：最初的解釋侷限於五時判教，後來的理解又將經文分為兩個部分來判讀。因為沒有仔細研讀經文，所以錯失了其中的精妙之處。接下來引用關河一帶的舊說來證明常與無常的道理。過去竺法護翻譯的舊版《法華經》還沒有判明其宗旨。自從鳩摩羅什所翻譯的新本《法華經》，由長安的僧睿法師親自對著梵文翻譯。他在《法華經序》中說：『用無量壽來形容，永劫都不足以說明它的長久；分身無數，萬種形貌也不足以說明它的本體的差異。』由此可見，壽量品確定了法身並非可以計數的；分身品闡明了法身並非虛幻不實；普賢菩薩顯現了法身無所從來；多寶如來證明了法身不生不滅。", "", "評述：僧睿法師親自秉承鳩摩羅什的教誨而作此序，這正是闡明法身常住的明確證據。大概這才是《法華經》的根本宗旨，不得不依從啊。其次，河西的道朗法師對照翻譯《涅槃經》。這個人也通曉《法華經》的綱要，闡明《法華經》大概有五種意義。第四種意義是：爲了闡明法身、真身和應化身沒有差異，存在與寂滅的道理是一樣的，如同《多寶品》所說。而眾生不理解，爲了顯明這個道理，所以宣說這部經。又說，多寶塔的顯現，闡明了法身常存；《壽量品》闡明了法身的壽命與虛空一樣廣大。", "", "評述：道朗法師所著的《涅槃經疏》在世間廣為流傳。他所理解的《法華經》的道理並非謬論。闡明常住的宗旨還符合僧睿法師的觀點。道場寺的慧觀法師說：『一同前往的三會，便是歸於一乘的開始；滅除形跡，澄明心神，便是一乘的終結。』滅除形跡是指止息應化之跡，澄明心神則是明白法身之本。所以應化之跡是無常的，而法身之本是常住的。", "", "評述：還是和僧睿法師的觀點相同啊。其次，在註釋《法華經》時說：『不是存在與消亡的數量，叫做壽量；超出修短夭折的界限，叫做稱量。』闡明法身不是形體和年齡所能包含的，使大士的修行實踐達到極高的境界，不以在伽耶成佛的百年為壽命的期限。", "", "評述：註釋仍然是闡明常住的道理，而且意思極其清澈玄妙啊。為什麼這樣說呢？既然說不是存在也不是消亡，那就是不生不滅，不修不夭，非常非無常，與《涅槃經》所闡明的法身", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version: Finally attaining Nirvana, one knows that the Lotus Sutra elucidates the ultimate truth of true extinction.", "", "Question: Why are the masses all deluded while you alone are enlightened?", "", "Answer: The initial explanation is confined to the Five Periods of Teaching. Later interpretations divide the text into two sections for analysis. Because one does not carefully study the text, one misses its subtle essence. Next, old sayings from the Guanhe region are cited to prove the principle of permanence and impermanence. In the past, when Dharmaraksha translated the old version of the Lotus Sutra, he had not yet discerned its central theme. Since Kumarajiva translated the new version, the Dharma Master Sengrui of Chang'an personally oversaw the translation. In his preface to the Lotus Sutra, he said: 'Using immeasurable life to describe it, countless eons are not enough to illustrate its duration; dividing the body into countless forms, myriad appearances are not enough to show the difference in its essence.' From this, it can be seen that the Chapter on the Duration of Life determines that the Dharma body cannot be counted; the Chapter on the Manifestation of the Stupa clarifies that the Dharma body is not illusory; Samantabhadra reveals that the Dharma body comes from nowhere; and Prabhutaratna testifies that the Dharma body is neither born nor does it perish.", "", "Commentary: Dharma Master Sengrui personally received Kumarajiva's teachings and composed this preface, which is clear evidence elucidating the permanence of the Dharma body. This is probably the fundamental principle of the Lotus Sutra school, which must be followed. Next, Dharma Master Daolang of Hexi compared and translated the Nirvana Sutra. This person also understood the outline of the Lotus Sutra, explaining that the Lotus Sutra has approximately five meanings. The fourth meaning is: to clarify that there is no difference between the Dharma body, the True body, and the Manifestation body, and that the principle of existence and extinction is the same, as stated in the Chapter on the Jeweled Stupa. Because sentient beings do not understand, this sutra is preached to reveal this principle. It is also said that the appearance of the Jeweled Stupa clarifies that the Dharma body is eternally present; the Chapter on the Duration of Life clarifies that the lifespan of the Dharma body is as vast as space.", "", "Commentary: The Commentary on the Nirvana Sutra written by Daolang is widely circulated in the world. His understanding of the principles of the Lotus Sutra is not a fallacy. The principle of clarifying permanence still aligns with the views of Dharma Master Sengrui. Dharma Master Huiguan of Daocheng Temple said: 'The three assemblies that go together are the beginning of returning to the One Vehicle; extinguishing traces and clarifying the spirit is the end of the One Vehicle.' Extinguishing traces refers to ceasing the traces of manifestation, and clarifying the spirit is to understand the essence of the Dharma body. Therefore, the traces of manifestation are impermanent, while the essence of the Dharma body is permanent.", "", "Commentary: It is still the same as Dharma Master Sengrui's view. Next, in the commentary on the Lotus Sutra, it is said: 'What is not the number of existence and extinction is called duration; what exceeds the limits of cultivation, shortness, and premature death is called measure.' It clarifies that the Dharma body cannot be contained by form and age, enabling the practice of the great bodhisattvas to reach the highest realm, not taking the hundred years of enlightenment in Gaya as the limit of life.", "", "Commentary: The commentary still clarifies the principle of permanence, and the meaning is extremely clear and profound. Why is this so? Since it is said that it is neither existence nor extinction, then it is neither birth nor death, neither cultivation nor premature death, neither permanent nor impermanent, which is the same as the Dharma body clarified in the Nirvana Sutra." ] }
絕百非不異也。次竺道生云。夫色身佛者應現而有無有實形也。形既不實豈有壽哉。然則萬形同致古今為一。古亦今也。今亦古也。無時不有無處不在。若有時不有有處不在者。于眾生然耳。佛不爾也。是以極決長壽云伽耶是也。伽耶是者非復伽耶。伽耶既非彼長何獨是乎。長短斯亡長短斯存焉。
評曰。道朗僧睿但明常義耳。生公注經明非常非無常義也。常無常皆是斥病對治悉檀耳。第一義悉檀即是法身。法身豈常無常等五句可取耶。
問。藥草喻品云究竟涅槃常寂滅相終歸於空。豈非終入無餘舍無常身智耶。
評曰。光宅此言不識文意也。若云此經明涅槃空即是滅身智者。涅槃云大涅槃空可得然耶。又若身智終無常者與二乘竟復何異耶。今明藥草品分明有二究竟凡舉兩果。一者初文云究竟至於一切種智。此舉智果究竟。顯二乘人智不究竟也。二者云究竟涅槃常寂滅相。終歸於空。此舉斷究竟。顯二乘人斷不究竟既明兩義。是以前後開二文也。以後明斷究竟故。所以涅槃空無諸相。
問。何以知舉果及果果耶。
答。譬喻品合大車亦舉二果皆以如來滅度。滅度謂果果也。諸佛定慧謂果也。佛德雖多莫出斯二也。又龍法師為法華之宗。其人云。大涅槃空無諸相。又云空無煩惱。與今意
【現代漢語翻譯】 現代漢語譯本： 絕百非不異也。道生法師接著說，所謂的色身佛（Rupa-kaya Buddha，由物質構成的佛身）是應化顯現而存在，並非真實存在的形體。形體既然不真實，哪裡會有壽命可言呢？如此說來，萬千形體最終歸於一致，過去和現在融為一體。過去即是現在，現在即是過去，無時不在，無處不在。如果有時不存在，有處不在，那是對於眾生而言。佛不是這樣的。因此，極力斷定長壽，說的就是伽耶（Gaya，地名）。說伽耶是長壽的，那伽耶就不是通常意義上的伽耶了。伽耶既然不是通常的伽耶，那麼長壽又怎麼能單單指它呢？長短的概念消失了，長短的概念也就存在了。 評論：道朗法師和僧睿法師只是闡明了常的含義。道生法師註釋經典，闡明了非恒常也非斷滅的含義。常和無常，都是爲了對治病癥而設立的方便法門。第一義諦才是法身。法身怎麼能用常、無常等五種句式來把握呢？ 問：藥草喻品中說，究竟涅槃（Nirvana，佛教術語，指解脫）是常寂滅相，最終歸於空。難道不是最終進入無餘涅槃（Parinirvana，佛教術語，指完全的涅槃），捨棄無常的身智嗎？ 評論：光宅法師的這種說法是不理解經文的意思。如果說這部經闡明涅槃是空，就是滅身智，那麼涅槃經中說的大涅槃空，難道可以這樣理解嗎？而且如果身智最終歸於無常，那和二乘（Sravakas and Pratyekabuddhas，聲聞乘和緣覺乘）又有什麼區別呢？現在闡明藥草品分明說了兩種究竟，凡是舉出兩種果。一是開頭說的，究竟至於一切種智（Sarvakarajnana，一切種智，佛的智慧）。這是舉出智果的究竟，顯示二乘人的智慧不究竟。二是說，究竟涅槃常寂滅相，終歸於空。這是舉出斷的究竟，顯示二乘人的斷不究竟。既然闡明了兩種含義，所以前後分開兩段文字。因為後面闡明斷的究竟，所以說涅槃空無諸相。 問：憑什麼知道是舉果以及果果呢？ 答：譬喻品中合大車也舉出了兩種果，都以如來滅度（Tathagata's Parinirvana，如來的涅槃）為代表。滅度指的是果果。諸佛的定慧（Samadhi and Prajna，禪定和智慧）指的是果。佛的功德雖然多，但沒有超出這兩種的。 又，龍樹菩薩（Nagarjuna，印度佛教哲學家）是法華經的宗師。他說，大涅槃空無諸相，又說空無煩惱，和我的意思一致。
【English Translation】 English version: 'Absolute' and 'hundred' are not different. Next, Dharma Master Daosheng said, 'The Rupa-kaya Buddha (Buddha's body of form) appears in response to conditions and does not have a real form. Since the form is not real, how can there be longevity? Therefore, all forms ultimately converge, and the past and present become one. The past is the present, and the present is the past, existing at all times and in all places. If there are times when it does not exist or places where it is not present, that is only for sentient beings. The Buddha is not like that. Therefore, the ultimate determination of longevity refers to Gaya (a place name). To say that Gaya is longevity means that Gaya is not the usual Gaya. Since Gaya is not the usual Gaya, how can longevity be solely attributed to it? The concept of long and short disappears, and the concept of long and short also exists.' Commentary: Dharma Masters Daolang and Sengrui only clarified the meaning of 'constant.' Dharma Master Daosheng's commentary on the sutra clarifies the meaning of 'neither constant nor impermanent.' 'Constant' and 'impermanent' are both expedient means established to counteract illnesses. The First Principle is the Dharma-kaya (Dharma Body). How can the Dharma-kaya be grasped by five phrases such as 'constant' and 'impermanent'? Question: In the 'Parable of the Medicinal Herbs' chapter, it says that ultimate Nirvana (liberation) is the state of constant tranquility and extinction, ultimately returning to emptiness. Isn't this ultimately entering Parinirvana (complete Nirvana), abandoning the impermanent body and wisdom? Commentary: Dharma Master Guangzhai's statement does not understand the meaning of the text. If it is said that this sutra clarifies that Nirvana is emptiness, which means extinguishing the body and wisdom, then can the Great Nirvana emptiness mentioned in the Nirvana Sutra be understood in this way? Moreover, if the body and wisdom ultimately return to impermanence, then what is the difference between this and the Two Vehicles (Sravakas and Pratyekabuddhas)? Now, it is clarified that the 'Parable of the Medicinal Herbs' clearly states two ultimates, generally mentioning two fruits. One is mentioned at the beginning, 'ultimately reaching Sarvakarajnana (all-knowing wisdom).' This highlights the ultimate of the wisdom fruit, showing that the wisdom of the Two Vehicles is not ultimate. The second is, 'ultimate Nirvana is the state of constant tranquility and extinction, ultimately returning to emptiness.' This highlights the ultimate of cessation, showing that the cessation of the Two Vehicles is not ultimate. Since two meanings are clarified, the text is divided into two sections before and after. Because the latter clarifies the ultimate of cessation, it is said that Nirvana is empty and without characteristics. Question: How do we know that it is referring to the fruit and the fruit of the fruit? Answer: In the 'Parable' chapter, the combined great cart also mentions two fruits, both represented by the Tathagata's Parinirvana (the Tathagata's Nirvana). Parinirvana refers to the fruit of the fruit. The Samadhi and Prajna (meditation and wisdom) of all Buddhas refer to the fruit. Although the Buddha's merits are many, they do not exceed these two. Furthermore, Nagarjuna (Indian Buddhist philosopher) is the patriarch of the Lotus Sutra. He said that the Great Nirvana is empty and without characteristics, and also said that emptiness is without afflictions, which is consistent with my meaning.
同也。印法師云終歸常住第一義空。忠法師云終歸第一義空智慧也。又有人云佛果無累故空。注經云空有同盡乃名為空。
評曰。前法師皆云常住空無相。或注經意迥越前判。謂空有俱絕故名為空也。
問。既言壽量豈是常耶。
答。若爾稱無量壽應是常也。阿彌陀經云無量壽既非常者。今明壽量豈無常耶。今明有四句。一者實有量嘆美長遠故言無量。如阿彌陀經。二者實無量欲明量齊大虛故言壽量。即此經也。金光明亦爾。三者實無量而言無量。如大經云唯佛睹佛其壽無量。四者有量而言有量。如言釋迦壽八十也。
問。若此經明常何用涅槃耶。
答。前已說竟。法華已明一乘勝鬘復何用明一耶。大品明空解諸般若復何用明耶。又若爾者第三時但有維摩明抑揚。思益應無用耶。
問。二經明常者有何異耶。
答。此經直明二義。一者教權實二者身真應。略開斯二眾便解了。大經廣明四德三點緣正二因。故與此經語異意同也。
問。汝雖種種門說佛是常。此就道理明是常耳。而此經文佛口自說無常。不應違經明是常耶。如經云復倍上數終有限極。故終是無常也。
答。此經明久已成佛。斯久已證常。證常之時尚非補處所知。今言復倍上數者證常已后。此豈可
【現代漢語翻譯】 現代漢語譯本： 同也。印法師說最終歸於常住第一義空（paramārtha-śūnyatā，終極真理之空性）。忠法師說最終歸於第一義空的智慧。又有人說佛果沒有累贅所以是空。註釋經典的人說空和有都消失殆盡才叫做空。
評判說：前面的法師都說常住空無相（nitya-śūnya-animitta，常、空、無相）。或者註釋經典的意義超越了之前的判斷，認為空和有都斷絕了才叫做空。
問：既然說了壽命長短，怎麼能說是常呢？
答：如果這樣說，稱作無量壽（Amitāyus，阿彌陀佛的別名，意為無量壽）就應該是常了。《阿彌陀經》說無量壽既然不是常，那麼現在說的壽命長短難道不是無常嗎？現在說明有四種情況：一是實際上有長短，爲了讚美其長遠，所以說無量，如《阿彌陀經》所說。二是實際上沒有長短，想要說明其長度與虛空一樣大，所以說壽命長短，就是這部經的意思。《金光明經》也是這樣。三是實際上沒有長短卻說沒有長短，如《大般涅槃經》說只有佛才能看到佛的壽命是無量的。四是實際上有長短就說有長短，如說釋迦牟尼佛的壽命是八十年。
問：如果這部經說明的是常，那為什麼還要有涅槃（nirvāṇa，寂滅）呢？
答：前面已經說過了。《法華經》已經說明了一乘（ekayāna，唯一佛乘）的殊勝，為什麼還要《勝鬘經》來說明一呢？《大品般若經》說明了空，其他的般若經為什麼還要說明空呢？又如果這樣說，第三時教只有《維摩詰經》說明抑揚，那麼《思益經》就應該沒有用了嗎？
問：這兩部經說明常有什麼不同呢？
答：這部經直接說明兩種意義：一是教法的權巧和真實，二是佛身的真身和應身。簡略地開示這兩種意義，大眾就明白了。《大般涅槃經》廣泛地說明四德（常樂我凈）、三點（般若、法身、解脫）的緣正二因（了因、正因），所以和這部經的說法不同，但意思相同。
問：你雖然用種種方法說明佛是常，這只是就道理上說明是常罷了。而這部經的經文里佛自己說的是無常，不應該違背經文說明是常吧？如經文說再增加多少倍最終也是有限度的，所以最終還是無常的。
答：這部經說明佛很久以前就已經成佛了，這很久以前就已經證得了常。證得常的時候，甚至還不是補處菩薩（彌勒菩薩）所能知道的。現在說再增加多少倍，是證得常以後。這怎麼能...
【English Translation】 English version: Same. Dharma Master Yin said that ultimately it returns to the eternal and unchanging first principle emptiness (paramārtha-śūnyatā). Dharma Master Zhong said that ultimately it returns to the wisdom of the first principle emptiness. Someone else said that the Buddha-fruit is without encumbrances, therefore it is emptiness. Commentaries on the sutras say that when both emptiness and existence are completely exhausted, it is then called emptiness.
Commentary: The previous Dharma Masters all said that it is eternal, unchanging, emptiness and without characteristics (nitya-śūnya-animitta). Or the meaning of the sutra commentaries surpasses the previous judgments, saying that emptiness and existence are both cut off, therefore it is called emptiness.
Question: Since it speaks of the length of life, how can it be eternal?
Answer: If that were the case, then calling it immeasurable life (Amitāyus, another name for Amitābha Buddha, meaning immeasurable life) should be eternal. The 'Amitābha Sūtra' says that since immeasurable life is not eternal, then is the length of life now spoken of not impermanent? Now, I will explain that there are four situations: First, there is actually a length, but to praise its longevity, it is called immeasurable, as the 'Amitābha Sūtra' says. Second, there is actually no length, wanting to explain that its length is equal to the great void, therefore it is called the length of life, which is the meaning of this sutra. The 'Golden Light Sutra' is also like this. Third, there is actually no length, but it is said to be immeasurable, as the 'Mahāparinirvāṇa Sūtra' says that only the Buddha can see that the Buddha's life is immeasurable. Fourth, there is actually a length, and it is said to have a length, such as saying that Śākyamuni Buddha's life is eighty years.
Question: If this sutra explains eternity, then why is there still nirvāṇa (extinction)?
Answer: I have already explained this before. The 'Lotus Sutra' has already explained the superiority of the one vehicle (ekayāna), so why does the 'Śrīmālādevī Siṃhanāda Sūtra' still need to explain one? The 'Perfection of Wisdom Sutra' explains emptiness, so why do the other Prajñā sutras still need to explain emptiness? Also, if that were the case, then in the third period of teaching, only the 'Vimalakīrti Sutra' explains praise and criticism, so should the 'Thinking of the Unthinkable Sutra' be useless?
Question: What is the difference between these two sutras explaining eternity?
Answer: This sutra directly explains two meanings: First, the expedient and the real of the teachings; second, the true body and the manifested body of the Buddha. Briefly explaining these two meanings, the assembly will understand. The 'Mahāparinirvāṇa Sūtra' extensively explains the four virtues (eternity, bliss, self, purity), the three points (prajñā, dharmakāya, liberation), and the two causes of condition and direct cause, so the wording is different from this sutra, but the meaning is the same.
Question: Although you explain that the Buddha is eternal in various ways, this is only explaining that it is eternal in terms of principle. But in the text of this sutra, the Buddha himself says that it is impermanent, so shouldn't you contradict the sutra by explaining that it is eternal? As the sutra says, even if you increase it many times, it will eventually have a limit, so it is ultimately impermanent.
Answer: This sutra explains that the Buddha has already attained Buddhahood a long time ago, and this long ago has already attained eternity. At the time of attaining eternity, even the bodhisattva destined to be the next Buddha (Maitreya Bodhisattva) could not know it. Now, saying to increase it many times is after attaining eternity. How can this...
知。窮學不知則唯佛睹佛其壽無量。是故常也。又復倍上數者欲敘佛無始終義也。前明久已成佛而逸多不見其初。明無始義。今言復倍上數彌勒不見其後。明無終義。
問曰。何故明無始終。
答。見寶塔品亦因事密表不生滅。今假微塵譬明無始終。以身無生滅異凡夫二乘之身。壽無始終異凡夫二乘之壽。以凡夫二乘之身為生滅所遷。壽則有始成終盡一期所壞。故如來身不生滅壽無始終也。又肇法師涅槃論正明此二義。六趣無以攝其生。力負無以化其體。謂無生滅也。隨之不得其蹤。迎之罔眺其首明無始終。肇公不見涅槃華嚴。還採法華般若以作斯論。故與經意符也。
問。此但經明成佛久耳。云何是無始終耶。
答。今請詳經意。若但明成佛久者于緣竟有何益耶。所以然者。始成之與久成皆是無常。今開久成竟有何利。今深取佛意者。昔明始於伽耶終乎雙樹。故是無常之壽。補處不見其初窮學不知其後。唯佛睹佛其壽無量。考斯文旨豈不允哉。三省愈彰再思已決也。故法華論云。復倍上數者示現如來常命。方便顯多數過上數不可知故也。余見此文悲喜交至也。
又問若以近成為方便以久成為實說者。法華明久成此實說。華嚴辨始成正覺便是方便。未可然矣。又大經云我聞半偈超彌勒
【現代漢語翻譯】 現代漢語譯本：知道。窮盡所學也無法知曉，只有佛才能洞察，佛的壽命是無量的。所以說是常。又用倍增的數字，是爲了敘述佛沒有開始也沒有終結的意義。前面說明很久以前已經成佛，而彌勒（Maitreya，未來佛）也看不到他的最初，這是說明沒有開始的意義。現在說又倍增上面的數字，彌勒（Maitreya，未來佛）也看不到他的最後，這是說明沒有終結的意義。
問：為什麼要說明沒有開始也沒有終結？
答：在《見寶塔品》中，也通過事件秘密地表達了不生不滅的道理。現在借用微塵來比喻說明沒有開始也沒有終結。因為佛的身沒有生滅，不同於凡夫和二乘（聲聞和緣覺）的身。佛的壽命沒有開始也沒有終結，不同於凡夫和二乘的壽命。因為凡夫和二乘的身會被生滅所遷移，壽命有開始，成就，終結，並在一期結束后壞滅。所以如來的身不生不滅，壽命沒有開始也沒有終結。又如肇法師的《涅槃論》正是闡明這兩個意義：六道眾生無法攝取他的生，力量也無法改變他的體，這就是所謂的沒有生滅。跟隨他無法找到他的軌跡，迎接他無法看到他的開始，這是說明沒有開始也沒有終結。肇公沒有見到《涅槃經》和《華嚴經》，仍然採納《法華經》和《般若經》來寫這部論，所以與經文的意義相符。
問：這只是經文說明成佛很久而已，怎麼說是沒有開始也沒有終結呢？
答：現在請詳細理解經文的意義。如果只是說明成佛很久，對於因緣究竟有什麼益處呢？之所以這樣說，是因為開始成就和很久成就都是無常的。現在開示很久成就究竟有什麼利益？現在深刻領會佛的意義，過去說明開始於伽耶（Gaya，佛陀成道之地），終結于雙樹（Sala Trees，佛陀涅槃之地），所以是無常的壽命。補處菩薩（指彌勒菩薩）看不到他的最初，窮盡所學也無法知曉他的最後，只有佛才能洞察，佛的壽命是無量的。考察這段文字的旨意，難道不正確嗎？多次反省更加明顯，再次思考已經決定了。所以《法華論》說：『又倍增上面的數字，是示現如來常住的壽命，方便地顯示多數超過上面的數字，不可知曉。』我見到這段文字，悲喜交加。
又問：如果用近期成佛作為方便，用很久成佛作為真實說法，那麼《法華經》說明很久成佛是真實說法，《華嚴經》辨析開始成佛就是方便，這恐怕不對吧。又《大涅槃經》說我聽聞半偈超越彌勒（Maitreya，未來佛）。
【English Translation】 English version: Knowing. Exhaustive learning cannot know it, only the Buddha can perceive it, the Buddha's life is immeasurable. Therefore, it is constant. Moreover, multiplying the numbers above is to describe the meaning of the Buddha having no beginning and no end. The previous explanation that he had already become a Buddha long ago, and even Maitreya (Maitreya, the future Buddha) cannot see his beginning, this is to explain the meaning of no beginning. Now it is said that multiplying the numbers above again, Maitreya (Maitreya, the future Buddha) cannot see his end, this is to explain the meaning of no end.
Question: Why explain that there is no beginning and no end?
Answer: In the 'Apparition of a Stupa' chapter, the principle of non-birth and non-death is also secretly expressed through events. Now, using dust as a metaphor to explain that there is no beginning and no end. Because the Buddha's body has no birth and death, it is different from the bodies of ordinary people and the Two Vehicles (Śrāvakas and Pratyekabuddhas). The Buddha's life has no beginning and no end, it is different from the lives of ordinary people and the Two Vehicles. Because the bodies of ordinary people and the Two Vehicles are subject to birth and death, and their lives have a beginning, achievement, and end, and are destroyed after a period. Therefore, the Tathagata's body is not subject to birth and death, and his life has no beginning and no end. Furthermore, Master Zhao's 'Nirvana Treatise' precisely elucidates these two meanings: the beings of the six realms cannot encompass his birth, and power cannot transform his body, this is what is meant by no birth and death. Following him, one cannot find his traces; welcoming him, one cannot see his beginning, this explains no beginning and no end. Zhao Gong had not seen the 'Nirvana Sutra' and the 'Avatamsaka Sutra', yet he still adopted the 'Lotus Sutra' and the 'Prajna Sutra' to write this treatise, so it is in accordance with the meaning of the scriptures.
Question: This only explains that becoming a Buddha was a long time ago, how can it be said that there is no beginning and no end?
Answer: Now, please understand the meaning of the scriptures in detail. If it only explains that becoming a Buddha was a long time ago, what benefit is there to the cause and condition? The reason for saying this is that both beginning achievement and long achievement are impermanent. What benefit is there in revealing long achievement now? Now, deeply understand the Buddha's meaning, in the past it was explained that it began in Gaya (Gaya, the place where the Buddha attained enlightenment) and ended in the Sala Trees (Sala Trees, the place where the Buddha entered Nirvana), so it is an impermanent life. The Bodhisattva destined to be a Buddha (referring to Maitreya Bodhisattva) cannot see his beginning, and exhaustive learning cannot know his end, only the Buddha can perceive it, the Buddha's life is immeasurable. Examining the meaning of this passage, is it not correct? Multiple reflections are even clearer, and further consideration has already decided it. Therefore, the 'Lotus Sutra Treatise' says: 'Multiplying the numbers above again is to show the Tathagata's constant life, conveniently showing that the majority exceeds the numbers above, which cannot be known.' Seeing this passage, I am filled with mixed feelings of sorrow and joy.
Another question: If using recent Buddhahood as a provisional teaching and using long-term Buddhahood as the true teaching, then the 'Lotus Sutra' explaining long-term Buddhahood is the true teaching, and the 'Avatamsaka Sutra' distinguishing the initial attainment of enlightenment is the provisional teaching, this is probably not right. Also, the 'Mahaparinirvana Sutra' says that hearing half a verse surpasses Maitreya (Maitreya, the future Buddha).
九劫先得成佛。今請問之。超九劫者為是實說為是權教。若是實說者則法華為方便。又若超九劫為實說者諸小乘經論明超九劫。若爾三藏為實教法華是權經。若言法華明久為實。大經明超九劫為權者。則法華為實涅槃為權。又法華已開近云何涅槃更覆遠耶。若近遠兩經回互者。三一之教義亦應然。
又問若法華開近顯遠。明久已成佛為本近成為跡者。何故常不輕品更覆遠明近隱本辨跡耶。
不應一經之內前後相違。若一經之中本跡或覆或開。則三一或會或不會也。又若此經為明久已成佛實說者。則初開三顯一諸佛共同。開近顯遠則釋迦獨有也。若言此義為例者。下分別功德品諸菩薩皆發願。愿我于未來說壽亦如是。豈得言釋迦獨有開近顯遠而余佛無耶。以此眾事詳之。但知是寄無始終以顯法身常義。有始終者皆是應跡。以此義通上諸經無一豪滯也。此義難明。本跡義及壽量品文更廣論之。又設以復倍上數之言證無常者。經有二文前文明壽命無量阿僧祇劫常住不滅。后明覆倍之言。若以後說為無常者。何故不以前證為常。
問。何故前後相違耶。
答。後文舉因說果。明行菩薩道時所得壽命於今未盡。況得佛壽命而可盡耶。如在太子之位資財猶尚未竭。況登天子之位俸祿可盡耶。
問。
云何因中壽命不可盡耶。
答。從十信至十地位。行既深則壽亦無量。況法身之齡而可竭盡耶。又必是無常而說是常者。此依道理則應獲福無邊。以佛說教本為顯理故也。若是常住而言無常得無量罪。如釋論雲實無十方佛敬言有者則得福也。實有十方佛而言無者則獲大罪也。今明是經究竟法身。百非不非百是不是與大經及華嚴不異。尚不可言常豈可言是無常耶。故名果妙。以此因果妙故名為妙法。次釋蓮華義。有人言外國名分陀利。此間翻為蓮華。蓮華有四色簡三取一。謂白蓮華名分陀利。白者諸色中本亦是喻白凈平等慧。
問。何故佛眼喻青蓮華。
答。青者喻佛眼色取相似為喻。白者諸色之本明一乘是三乘之本。故取白不取三。
評曰。不然蓮華者蓋是通名。分陀利此為別稱。何以知然。睿師序云諸華之中蓮華最勝。而華未敷名屈摩羅。敷而將落名迦摩羅。處中盛時名分陀利。遠法師云分陀利伽是蓮華開發時名。然此華體以時遷名隨形變。初出未開名屈摩藍。衰落之時名為摩賴。當開發盛美色香具足時名分陀利伽。大經十六卷解十號云。人中蓮華分陀利華。二名並出。應有通別之異。又列四華最後云分陀利華。河西道朗云鮮白色。又余處翻為赤色最香蓮華。今明蓮華是眾華中之勝分陀利
【現代漢語翻譯】 現代漢語譯本： 問：在什麼因緣中，壽命才不會窮盡呢？ 答：從十信位到十地位（菩薩修行過程中的不同階段），修行越深入，壽命也就越無量。更何況法身（Dharmakaya，佛的真身）的壽命，怎麼會窮盡呢？而且，如果明明是無常（impermanence）卻說是常（permanence），這依據道理來說，應該獲得無邊的福報，因為佛陀說法本來就是爲了闡明真理。如果是常住（eternal）卻說成無常，就會得到無量的罪過。如《釋論》（Mahaprajnaparamita-sastra）所說，實際上沒有十方佛，卻恭敬地說有，就能得到福報；實際上有十方佛，卻說沒有，就會獲得大罪。現在說明這部經是究竟的法身，百非（否定一切）不是非（否定否定），百是（肯定一切）不是是（肯定肯定），與《大經》（涅槃經，Nirvana Sutra）及《華嚴》（Avatamsaka Sutra）沒有不同。尚且不能說是常，怎麼能說是無常呢？所以稱為果妙（結果的奧妙）。因為這個因果（cause and effect）的奧妙，所以稱為妙法（Saddharma，偉大的佛法）。 接下來解釋蓮華（lotus）的含義。有人說外國名叫分陀利（Pundarika，白蓮花），這裡翻譯為蓮華。蓮華有四種顏色，這裡簡略地選取一種，就是白蓮華，名叫分陀利。白色是諸色之本，也是比喻白凈平等的智慧。 問：為什麼佛眼（Buddha's eyes）比喻為青蓮華（blue lotus）？ 答：青色是比喻佛眼的顏色，取其相似之處作為比喻。白色是諸色之本，說明一乘（Ekayana，唯一的成佛之道）是三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）之本。所以選取白色，而不選取三乘。 評判說：不是這樣的。蓮華是通稱，分陀利是別稱。為什麼知道是這樣呢？睿師（鳩摩羅什的弟子）的序言說，諸華之中，蓮華最勝。而花未開放時名叫屈摩羅（Kumuda），開放而將要凋落時名叫迦摩羅（Kamala），處於中間盛開時名叫分陀利。遠法師（慧遠）說，分陀利伽（Pundarika）是蓮華開發時的名稱。然而這種花，隨著時間而改變名稱，隨著形態而變化。初出未開時名叫屈摩藍（Kumuda）；衰落之時名叫摩賴（Marala）；當開發盛美，色香具足時名叫分陀利伽。《大經》第十六卷解釋十號（Tathagata's ten epithets）時說，人中蓮華，分陀利華，兩個名稱並列出現，應該有通稱和別稱的區別。又列舉四種華，最後說分陀利華。河西道朗說，是鮮白色。又有其他地方翻譯為赤色最香蓮華。現在說明蓮華是眾華中的殊勝，分陀利（Pundarika）。
【English Translation】 English version: Question: Under what conditions can life not be exhausted? Answer: From the Ten Faiths to the Ten Grounds (different stages in the Bodhisattva's practice), the deeper the practice, the more immeasurable the lifespan. Moreover, how can the lifespan of the Dharmakaya (the true body of the Buddha) be exhausted? Furthermore, if one says that which is impermanent (anicca) is permanent (nicca), according to reason, one should obtain boundless blessings, because the Buddha's teachings are originally intended to elucidate the truth. If one says that which is eternal is impermanent, one will incur immeasurable sins. As stated in the Mahaprajnaparamita-sastra, if there are actually no Buddhas in the ten directions, but one respectfully says there are, one will gain blessings; if there are actually Buddhas in the ten directions, but one says there are not, one will incur great sins. Now, it is explained that this sutra is the ultimate Dharmakaya, where 'hundred negations' are not non-negations, and 'hundred affirmations' are not non-affirmations, which is no different from the Nirvana Sutra and the Avatamsaka Sutra. Since it cannot even be said to be permanent, how can it be said to be impermanent? Therefore, it is called the 'wonderful result'. Because of this wonderful cause and effect, it is called the 'wonderful Dharma' (Saddharma). Next, the meaning of the lotus (lotus) is explained. Some say that in foreign countries it is called Pundarika (white lotus), which is translated here as lotus. There are four colors of lotus, and here one is briefly selected, which is the white lotus, called Pundarika. White is the origin of all colors, and it is also a metaphor for pure and equal wisdom. Question: Why are the Buddha's eyes (Buddha's eyes) compared to the blue lotus (blue lotus)? Answer: Blue is a metaphor for the color of the Buddha's eyes, taking its similarity as a metaphor. White is the origin of all colors, indicating that the Ekayana (the One Vehicle to Buddhahood) is the origin of the Triyana (the Three Vehicles: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). Therefore, white is chosen, and the Three Vehicles are not chosen. Commentary: It is not so. 'Lotus' is a general term, and 'Pundarika' is a specific term. How do we know this? Master Rui's (Kumārajīva's disciple) preface says that among all flowers, the lotus is the most excellent. When the flower has not yet bloomed, it is called Kumuda; when it is blooming and about to wither, it is called Kamala; when it is in full bloom in the middle, it is called Pundarika. Dharma Master Yuan (Huiyuan) said that Pundarika is the name when the lotus flower is developing. However, this flower changes its name with time and changes with its form. When it first emerges and has not yet opened, it is called Kumuda; when it is declining, it is called Marala; when it is developing and beautiful, with complete color and fragrance, it is called Pundarika. The sixteenth volume of the Nirvana Sutra, in explaining the ten epithets (Tathagata's ten epithets), says, 'Lotus among humans, Pundarika flower,' the two names appear together, and there should be a distinction between general and specific terms. It also lists four flowers, and finally says Pundarika flower. Dao Lang of Hexi said that it is bright white. In other places, it is translated as the reddest and most fragrant lotus flower. Now it is explained that the lotus is the most excellent among all flowers, Pundarika.
。又是蓮華中之美所以云分陀利華也。又大經偈問云何處濁世不污如蓮華。下菩薩品具舉四華答。故知蓮華是通名分陀利為別稱也。今以通名為翻故云蓮華也。若未開但因而無果。若已落但果而無因。今取正開因果分明。華譬因實喻果華譬教實喻理。
問。何故梵本舉其別稱謂分陀利。此間存其通名稱為蓮華。
答。分陀利必是蓮華。今取分陀利之蓮華非異蓮華也。又外國此華有三時異名。此間無有三時異翻。故存其通稱故含得別也。
問。以何義故取蓮華喻此經耶。
答。略明十六種義。一明此華眾華中最第一。釋論云陸生中須漫那華為第一。水生中青蓮華為第一。以喻此經眾經中最為第一。故下云諸佛已說今說當說。而此法華最為深妙。
問曰。已說即是法華之前謂般若等。當說即是法華之後謂涅槃等。何因緣故言法華最為難信解也。
答。諸大乘經顯道乃當無異。但法華已前大小分流法華已後會三又竟。但此經是反三之始歸一之初。故最為難解稱為第一也。二明此華由種而生喻一乘從緣而起。故下偈云佛種從緣起是故說一乘。三明此華開合有時。開則為晝合則為夜。以喻一乘隱顯有時。大緣未熟故隱緣熟故顯。四明此華能為瑞相。喻見法華必知眾生皆得成佛。五明此華有
【現代漢語翻譯】 現代漢語譯本：而且蓮花中最美的那種才叫做分陀利華（Pundarika，白蓮花）。《大般涅槃經》的偈頌中問到，在什麼樣的污濁世界裡，可以像蓮花一樣不被污染？菩薩品中列舉了四種蓮花來回答這個問題。由此可知，蓮花是個通稱，分陀利華是它的別稱。現在用通稱來翻譯，所以說是蓮花。如果還沒開放，就只有因沒有果；如果已經凋落，就只有果沒有因。現在選取正在盛開的蓮花，因果分明。花比喻因，果實比喻果；花比喻教義，果實比喻真理。
問：為什麼梵文原本用的是別稱分陀利華，而這裡卻保留了通稱蓮花？
答：分陀利華一定是蓮花。現在選取的是分陀利這種蓮花，並非不同於其他的蓮花。而且在外國，這種花有三種不同時期的名稱，而這裡沒有三種不同時期的翻譯，所以保留了通稱，這樣就包含了別稱。
問：因為什麼緣故用蓮花來比喻這部經呢？
答：簡略地說有十六種含義。第一，說明這種花在所有花中是最第一的。《釋論》中說，陸地上生長的花中，須曼那華（Sumanas，素馨花）是第一，水裡生長的花中，青蓮花是第一。用它來比喻這部經在所有經中是最為第一的。所以下文說，諸佛已經說過、現在說、將來要說的，而這部《法華經》最為深妙。
問：已經說過的，指的是《法華經》之前的經典，比如《般若經》等；將來要說的，指的是《法華經》之後的經典，比如《涅槃經》等。因為什麼緣故說《法華經》最難讓人相信和理解呢？
答：諸大乘經典在闡述道理上應當沒有不同。但是《法華經》之前，大小乘分流；《法華經》之後，會三歸一。而這部經是反三歸一的開始，歸於一乘的開端，所以最難理解，被稱為第一。第二，說明這種花由種子而生，比喻一乘佛法從因緣而生起。所以下面的偈頌說，佛種從因緣而生起，所以說一乘佛法。第三，說明這種花開放和閉合有一定的時間。開放的時候是白天，閉合的時候是夜晚。用來比喻一乘佛法隱沒和顯現也有一定的時間。大的因緣沒有成熟，所以隱沒；因緣成熟了，所以顯現。第四，說明這種花能夠成為吉祥的徵兆。比喻見到《法華經》必定知道眾生都能夠成佛。第五，說明這種花有花
【English Translation】 English version: Moreover, the most beautiful among lotuses is called Pundarika (white lotus). The verse in the Mahaparinirvana Sutra asks, 'In what kind of defiled world can one be unpolluted like a lotus?' The chapter on Bodhisattvas lists four types of lotuses to answer this question. From this, we know that 'lotus' is a general term, and 'Pundarika' is its specific name. Now, we use the general term for translation, so it is called 'lotus'. If it hasn't bloomed, it only has the cause without the effect; if it has already withered, it only has the effect without the cause. Now, we choose the lotus that is in full bloom, where the cause and effect are distinct. The flower is a metaphor for the cause, and the fruit is a metaphor for the effect; the flower is a metaphor for the teaching, and the fruit is a metaphor for the truth.
Question: Why does the Sanskrit original use the specific name Pundarika, while here we retain the general term 'lotus'?
Answer: Pundarika is certainly a lotus. What we are choosing now is the Pundarika lotus, which is not different from other lotuses. Moreover, in foreign countries, this flower has three different names for different times, but here we don't have three different translations for different times. Therefore, we retain the general term, which includes the specific name.
Question: For what reason is the lotus used as a metaphor for this sutra?
Answer: Briefly speaking, there are sixteen meanings. First, it illustrates that this flower is the most supreme among all flowers. The Shastra says that among land-grown flowers, Sumanas (jasmine) is the most supreme, and among water-grown flowers, the blue lotus is the most supreme. It is used to illustrate that this sutra is the most supreme among all sutras. Therefore, the following text says that what the Buddhas have already spoken, are speaking now, and will speak in the future, this Lotus Sutra is the most profound and wonderful.
Question: What has already been spoken refers to the sutras before the Lotus Sutra, such as the Prajna Sutra etc.; what will be spoken refers to the sutras after the Lotus Sutra, such as the Nirvana Sutra etc. For what reason is it said that the Lotus Sutra is the most difficult to believe and understand?
Answer: All Mahayana sutras should not be different in explaining the truth. However, before the Lotus Sutra, the Great and Small Vehicles diverged; after the Lotus Sutra, the Three Vehicles are united into One. And this sutra is the beginning of reverting to the One, the beginning of returning to the One Vehicle, so it is the most difficult to understand and is called the most supreme. Second, it illustrates that this flower grows from a seed, which is a metaphor for the One Vehicle Dharma arising from conditions. Therefore, the following verse says, 'The Buddha-seed arises from conditions, therefore the One Vehicle is spoken.' Third, it illustrates that the opening and closing of this flower have a certain time. When it opens, it is daytime; when it closes, it is nighttime. It is used to illustrate that the concealment and manifestation of the One Vehicle Dharma also have a certain time. When the great conditions are not ripe, it is concealed; when the conditions are ripe, it is manifested. Fourth, it illustrates that this flower can be an auspicious sign. It is a metaphor that seeing the Lotus Sutra will surely know that all beings can attain Buddhahood. Fifth, it illustrates that this flower has flowers.
三時之異終不離一華。以喻於一佛乘分別說三雖說三乘終歸一乘。六明此華從微至著。以喻此經明眾生一禮之福一念之功漸漸成佛。七明大梵王眾生之祖從此華生。喻十方三世諸佛根本法身由此經有也。八明此華為人天之所愛敬。喻此經眾聖之所尊重。九明此華雖生淤泥泥不能染污以喻一乘雖在三乘污泥污泥不能染污。十明此華生必在淤泥。喻一乘之人必起自生死。十一明此華開而現實。喻此經言巧而理顯也。十二明此華不生而已生則華實俱含。喻此經不說而已說則因果雙辨。
問曰。若華實俱含將非因中有果因果並耶。
答。蓮華未是果故非一時。離蓮華無果亦非前後也。十三者明此華必生於果。余華不爾或生不生。喻一乘之因必當作佛三乘之因或作或不作。十四者明此華為諸佛之所踐玩眾聖之所託生。喻此經諸佛護念教菩薩法也。十五明未敷之時而蓮實不現。喻佛初出世說法明有三乘一乘蓮實未現。華開實方現開方便門一乘真實方現。故此華有開未開。喻三乘之權一乘之實也。十六者佛初成正覺。故蓮華藏世界說一乘法門。今為二乘人說於一乘。令二乘人同入法界共在蓮華藏土。故借蓮華以表此義。
問。蓮華但是譬名亦得是法說也。
答。大集經偈云。慈悲為莖智慧為葉三昧為須解脫
【現代漢語翻譯】 現代漢語譯本： 這三個時期的差異最終不離一朵蓮華。這比喻於一佛乘，雖然分別說有三乘，但最終都歸於一乘。第六，說明這朵蓮華是從微小到顯著的。這比喻此經闡明眾生一次禮拜的福報，一次唸誦的功德，都能漸漸成就佛果。第七，說明大梵天王（Mahabrahma，眾生之祖）從此蓮華中生出。比喻十方三世諸佛的根本法身，都是由此經而有的。第八，說明這朵蓮華是人天所喜愛和尊敬的。比喻此經是眾多聖賢所尊重的。第九，說明這朵蓮華雖然生長在淤泥中，但淤泥不能染污它。比喻一乘雖然在三乘的污泥中，但污泥不能染污它。第十，說明這朵蓮華的生長必定在淤泥中。比喻修習一乘的人必定從生死中發起。第十一，說明這朵蓮華開放而顯現真實。比喻此經言辭巧妙而道理顯明。第十二，說明這朵蓮華不生長則已，一旦生長就華和果實都包含其中。比喻此經不說則已，一旦說出就因和果都分辨清楚。 問：如果華和果實都包含其中，那豈不是因中就有果，因和果同時存在嗎？ 答：蓮華還不是果實，所以不是一時俱有。離開蓮華就沒有果實，也不是有先後順序的。第十三，說明這朵蓮華必定生長於果實。其他的花不是這樣，或者生長或者不生長。比喻一乘的因必定會成就佛果，三乘的因或者成就或者不成就。第十四，說明這朵蓮華是諸佛所踐踏玩賞的，是眾多聖賢所託生的地方。比喻此經是諸佛護念，教導菩薩的法。第十五，說明未開放的時候，蓮實不顯現。比喻佛陀最初出世說法，說明有三乘，一乘的蓮實沒有顯現。蓮華開放果實才顯現，開啟方便之門，一乘的真實才顯現。所以這朵蓮華有開與未開。比喻三乘的權巧和一乘的真實。第十六，佛陀最初成就正覺。所以在蓮華藏世界（Lotus Matrix World）宣說一乘法門。現在為二乘人宣說一乘，讓二乘人一同進入法界，共同處在蓮華藏土。所以借用蓮華來表示這個意義。 問：蓮華只是一個比喻的名稱，也可以說是法說嗎？ 答：《大集經》（Mahāsaṃnipāta Sūtra）的偈頌說：『慈悲為莖，智慧為葉，三昧（Samadhi，禪定）為須，解脫（vimoksha，從束縛中解脫）
【English Translation】 English version: The difference of the three times ultimately does not depart from one lotus flower. This is analogous to the One Buddha Vehicle (Ekayana), although the Three Vehicles are spoken of separately, they ultimately return to the One Vehicle. Sixth, it explains that this lotus flower goes from the subtle to the obvious. This is analogous to how this sutra clarifies that the merit of a single prostration and the virtue of a single thought of sentient beings gradually lead to the attainment of Buddhahood. Seventh, it explains that Mahabrahma (Great Brahma King, the ancestor of sentient beings) is born from this lotus flower. This is analogous to how the fundamental Dharmakaya (Dharma body) of all Buddhas of the ten directions and three times originates from this sutra. Eighth, it explains that this lotus flower is loved and respected by humans and devas (gods). This is analogous to how this sutra is respected by many sages. Ninth, it explains that although this lotus flower grows in mud, the mud cannot defile it. This is analogous to how although the One Vehicle is in the mud of the Three Vehicles, the mud cannot defile it. Tenth, it explains that the growth of this lotus flower must be in mud. This is analogous to how those who cultivate the One Vehicle must arise from samsara (birth and death). Eleventh, it explains that this lotus flower blooms and reveals reality. This is analogous to how the words of this sutra are skillful and the principles are clear. Twelfth, it explains that this lotus flower, if it does not grow, then it does not grow, but once it grows, it contains both flower and fruit. This is analogous to how this sutra, if it does not speak, then it does not speak, but once it speaks, it distinguishes both cause and effect. Question: If the flower and fruit are both contained within, wouldn't that mean that the fruit is in the cause, and the cause and effect exist simultaneously? Answer: The lotus flower is not yet the fruit, so it is not all at once. Without the lotus flower, there is no fruit, nor is there a sequence of before and after. Thirteenth, it explains that this lotus flower must grow from the fruit. Other flowers are not like this; they may or may not grow. This is analogous to how the cause of the One Vehicle will definitely lead to Buddhahood, while the cause of the Three Vehicles may or may not lead to it. Fourteenth, it explains that this lotus flower is what the Buddhas tread upon and enjoy, and where many sages are born. This is analogous to how this sutra is protected and念 by the Buddhas and teaches the Dharma to Bodhisattvas. Fifteenth, it explains that when it is not yet bloomed, the lotus seed is not visible. This is analogous to how when the Buddha first appeared in the world and taught the Dharma, he explained that there are Three Vehicles, and the lotus seed of the One Vehicle was not visible. When the lotus flower blooms, the fruit appears, opening the expedient door, and the reality of the One Vehicle appears. Therefore, this lotus flower has blooming and not blooming. This is analogous to the expedient of the Three Vehicles and the reality of the One Vehicle. Sixteenth, the Buddha first attained perfect enlightenment. Therefore, in the Lotus Matrix World (Lotus Matrix World) he preached the One Vehicle Dharma. Now he preaches the One Vehicle to the people of the Two Vehicles, so that the people of the Two Vehicles can enter the Dharma Realm together and be in the Lotus Matrix Land together. Therefore, the lotus flower is used to represent this meaning. Question: Is the lotus flower just a metaphorical name, or can it also be said to be a Dharma teaching? Answer: The verse in the Mahāsaṃnipāta Sūtra says: 'Compassion is the stem, wisdom is the leaf, Samadhi (concentration) is the stamen, vimoksha (liberation)
為敷。菩薩蜂王采甘露味。是故敬禮妙法蓮華。若觀此意具以眾德為蓮華也。
問。蓮華有幾種。
答。釋論云有三種。一人中蓮華十餘葉也。二天中蓮華百葉。三菩薩凈土中華有千葉或無量葉。取其最勝為喻。即舉菩薩華也。借近以況遠者取即目華也。晚見法華論明此大乘修多羅有十七種名。顯示甚深功德。應知一名無量義經者成就字義故。以此法門說彼甚深妙境界法故。甚深妙境界者諸佛如來最勝境界法故。二名最勝修多羅者三藏中最勝妙藏成就故。三名大方廣者無量大乘門隨眾生根住持成就故。四名教菩薩法者為教化根熟菩薩隨器法成就故。五者名佛所護念者依佛如來有此法故。六名一切諸佛秘密法者此法甚深如來知故。七名一切佛藏者如來功德三昧之藏在此經故。八名一切諸佛密處者根未熟眾生非法器不與故。九名能生一切諸佛者聞此法門能成佛菩提故。十名一切諸佛道場者。聞此法門能成阿耨三菩提。非余修多羅故。十一名一切諸佛所轉法輪者。此法門能破一切諸障故。十二名一切說佛堅固舍利。謂如來真如法身於此修多羅不壞故。十三名一切諸佛大巧方便經者。依此法門成大菩提已。為眾生說天人聲聞辟支佛等法故。十四名說一乘經者。此法門顯示如來阿耨三菩提究竟之體。二乘非究竟故。
【現代漢語翻譯】 現代漢語譯本：爲了敷演（為詳細闡述）。菩薩如同蜂王採擷甘露般的妙味。因此，我們應當敬禮《妙法蓮華經》。如果能理解這個道理，那麼一切功德都可作為蓮華供養。
問：蓮華有多少種？
答：《釋論》中說有三種。第一種是人間的蓮華，大約有十幾片葉子。第二種是天上的蓮華，有數百片葉子。第三種是菩薩凈土中的蓮華，有千葉甚至無量葉。這裡取其最殊勝的作為比喻，也就是指菩薩的蓮華。借用近處的事物來比況遠處的事物，就是指眼前的蓮華。最近我看到《法華論》中闡明，這部大乘修多羅（Mahāyāna sūtra，大乘經典）有十七種名稱，顯示了其甚深的功德。應當知道，第一個名稱是《無量義經》，這是因為此經成就了字義的緣故。因為用這個法門宣說那甚深微妙的境界之法。甚深微妙的境界，是諸佛如來最殊勝的境界之法。第二個名稱是《最勝修多羅》，這是因為此經成就了三藏（Tripiṭaka，佛教經典的總稱）中最殊勝的妙藏。第三個名稱是《大方廣》，這是因為無量的大乘法門隨著眾生的根器而住持成就。第四個名稱是《教菩薩法》，這是爲了教化根器成熟的菩薩，隨著他們的根器而成就相應的法。第五個名稱是《佛所護念》，這是因為依仗佛如來才有此法。第六個名稱是《一切諸佛秘密法》，這是因為此法甚深，只有如來才能知曉。第七個名稱是《一切佛藏》，這是因為如來的功德三昧之藏就在此經中。第八個名稱是《一切諸佛密處》，這是因為對於根器尚未成熟的眾生，以及非法器之人，不給予此法。第九個名稱是《能生一切諸佛》，這是因為聽聞此法門，能夠成就佛菩提（Buddha-bodhi，佛的覺悟）。第十個名稱是《一切諸佛道場》，這是因為聽聞此法門，能夠成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），而不是其他的修多羅。第十一個名稱是《一切諸佛所轉法輪》，這是因為此法門能夠破除一切諸障。第十二個名稱是《一切說佛堅固舍利》，指的是如來的真如法身在此修多羅中不會壞滅。第十三個名稱是《一切諸佛大巧方便經》，這是因為依仗此法門成就大菩提之後，為眾生宣說天人、聲聞、辟支佛等法。第十四個名稱是《說一乘經》，這是因為此法門顯示瞭如來阿耨多羅三藐三菩提究竟的本體，而二乘（聲聞乘和緣覺乘）並非究竟。
【English Translation】 English version: To elaborate (to explain in detail). Bodhisattvas are like bee kings collecting the exquisite flavor of nectar. Therefore, we should pay homage to the 'Lotus Sutra of the Wonderful Law'. If one understands this meaning, then all merits can be offered as lotuses.
Question: How many kinds of lotuses are there?
Answer: The 'Shilun' says there are three kinds. The first is the lotus in the human realm, which has about ten leaves. The second is the lotus in the heavens, which has hundreds of leaves. The third is the lotus in the pure land of the Bodhisattvas, which has thousands or even countless leaves. Here, the most excellent one is taken as a metaphor, which refers to the lotus of the Bodhisattvas. Using things nearby to compare with things far away refers to the lotus in front of our eyes. Recently, I saw in the 'Lotus Sutra Treatise' that this Mahāyāna sūtra (大乘經典) has seventeen names, which reveal its profound merits. It should be known that the first name is 'Sutra of Immeasurable Meanings', because this sutra accomplishes the meaning of the words. Because this Dharma gate is used to proclaim the profound and wonderful realm of Dharma. The profound and wonderful realm is the most excellent realm of Dharma of all Buddhas and Tathāgatas. The second name is 'Most Excellent Sutra', because this sutra accomplishes the most excellent and wonderful treasury among the Tripiṭaka (佛教經典的總稱). The third name is 'Great Vaipulya', because the immeasurable Mahāyāna Dharma gates are upheld and accomplished according to the roots of sentient beings. The fourth name is 'Teaching the Bodhisattva Dharma', which is to teach and transform Bodhisattvas with mature roots, and to accomplish the corresponding Dharma according to their capacities. The fifth name is 'Protected and Remembered by the Buddha', because this Dharma exists by relying on the Buddha Tathāgata. The sixth name is 'Secret Dharma of All Buddhas', because this Dharma is profound and only the Tathāgata knows it. The seventh name is 'Treasury of All Buddhas', because the treasury of the Tathāgata's merits and samadhi is in this sutra. The eighth name is 'Secret Place of All Buddhas', because this Dharma is not given to sentient beings whose roots are not yet mature, and to those who are not vessels of the Dharma. The ninth name is 'Capable of Generating All Buddhas', because hearing this Dharma gate can accomplish Buddha-bodhi (佛的覺悟). The tenth name is 'Bodhimanda of All Buddhas', because hearing this Dharma gate can accomplish anuttarā-samyak-saṃbodhi (無上正等正覺), and not other sutras. The eleventh name is 'Turning the Dharma Wheel by All Buddhas', because this Dharma gate can break through all obstacles. The twelfth name is 'Solid Śarīra of All Buddhas', which refers to the Tathāgata's true suchness Dharmakāya not being destroyed in this sutra. The thirteenth name is 'Great Skillful Means Sutra of All Buddhas', because after accomplishing great bodhi by relying on this Dharma gate, the Dharma of gods, humans, śrāvakas, pratyekabuddhas, etc., is proclaimed to sentient beings. The fourteenth name is 'Sutra of the One Vehicle', because this Dharma gate reveals the ultimate essence of the Tathāgata's anuttarā-samyak-saṃbodhi, while the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not ultimate.
十五名第一義住者。此法門即是如來法身究竟住處故。十六名妙法蓮華經者。有二種義何等為二。一者出水義不可盡出離小乘泥濁水故。復有義蓮華出泥水喻諸聲聞入如來大眾中坐。如諸菩薩坐蓮華上。聞說無上智慧清凈境界證如來密藏故。二華開者眾生於大乘中心怯弱不能生信故。開示如來凈妙法身令生信心故。十七名法門者攝成就故。攝成就者。攝取無量名句字身頻婆羅阿閦婆等偈故也。
第四辨經宗旨。
問。此經以何為宗耶。
答。說者甚眾。略陳所見有十三家。
第一遠師云此經以一乘為宗。一乘之法所謂妙法。如譬喻品云是乘微妙清凈第一于諸世間為無有上。評曰。未見遠師序本。相傳云爾然。尋經始終雖明一乘而一乘具有因果。何得但用於因不取于果。此則得在於因失在於果。又且果門已備可得稱妙。因行未圓何得稱妙。以果妙故可得為宗。因既不妙豈得為宗也。
第二龍師云此經但以果為宗。彼云妙法者如來靈智體也。陶練滓累眾粗斯盡故云妙也。動靜軌物故云法也。法既真妙難以言辨。故借蓮華為譬。所以果智為宗也。
評曰。光宅受經于印印稟承于龍。龍為法華之匠。然此釋以文義兩推實符會經致。何以知之。開宗之始廣說之初皆嘆佛慧。故云為說佛慧故
【現代漢語翻譯】 現代漢語譯本 十五名第一義住者（指安住于第一義諦的人）。此法門即是如來法身究竟的安住之處。十六名妙法蓮華經者。有兩種含義，哪兩種？一是出水義，指（此經）不可窮盡地出離小乘的污濁之水。還有一種含義是蓮華出泥水，比喻諸聲聞（小乘修行者）進入如來大眾中坐，如同諸菩薩坐在蓮華之上，聽聞宣說無上智慧清凈境界，證得如來密藏的緣故。二是華開，因為眾生對於大乘佛法內心怯弱，不能生起信心，所以（佛）開示如來清凈微妙的法身，令眾生生起信心。十七名法門者，因為此經能夠攝取成就一切功德。攝取成就，是指攝取無量名句字身，以及頻婆羅（Pimbala，人名）、阿閦婆（Akshobhya，不動佛）等的偈頌。
第四，辨明此經的宗旨。
問：此經以什麼為宗旨呢？
答：對此說法的人很多，我簡略陳述我所見的有十三家。
第一，遠師（慧遠大師）說，此經以一乘（Ekayana，唯一佛乘）為宗旨。一乘之法，就是所謂的妙法。如《譬喻品》所說：『是乘微妙清凈第一，于諸世間為無有上。』評論說：我沒有見過遠師的序文原本，只是相傳如此。然而，尋繹經文始終，雖然闡明一乘，但一乘具有因和果。怎麼能只用因而不取果呢？這樣就得在於因，而失在於果。而且，果門已經完備，可以稱之為『妙』。因行尚未圓滿，怎麼能稱之為『妙』呢？因為果妙的緣故，可以作為宗旨。因既然不妙，怎麼能作為宗旨呢？
第二，龍師（龍樹菩薩）說，此經只以果為宗旨。他說，『妙法』是指如來的靈智本體。因為陶冶煉凈了滓穢和粗糙，所以稱為『妙』。因為動靜都符合規律，所以稱為『法』。法既然真妙，難以用言語表達，所以借用蓮花來比喻。所以以果智為宗旨。
評論說：光宅寺（智顗大師）從印度受經，印度（的傳承）稟承于龍樹菩薩。龍樹菩薩是法華經的大家。然而，這種解釋從文義兩方面來推論，確實符合經文的旨趣。怎麼知道呢？因為開宗明義之始，以及廣泛宣說的開端，都是讚歎佛的智慧。所以說『為說佛慧故』。
【English Translation】 English version Fifteen, named 'Those Who Dwell in the First Meaning'. This Dharma gate is precisely the ultimate dwelling place of the Tathagata's Dharmakaya (Dharma body). Sixteen, named 'Wonderful Dharma Lotus Flower Sutra'. There are two meanings, what are the two? First, the meaning of 'emerging from water', referring to the inexhaustible liberation from the muddy waters of the Hinayana (Small Vehicle). Another meaning is the lotus flower emerging from the mud, symbolizing the Shravakas (Hearers) entering and sitting within the Tathagata's assembly, just as the Bodhisattvas sit upon lotus flowers, hearing the exposition of unsurpassed wisdom and pure realms, and attaining the Tathagata's secret treasury. Second, the 'flower opens', because sentient beings are timid in their hearts towards the Mahayana (Great Vehicle) and cannot generate faith, therefore (the Buddha) reveals the pure and wonderful Dharmakaya of the Tathagata, causing sentient beings to generate faith. Seventeen, named 'Dharma Gate', because this Sutra can gather and accomplish all merits. 'Gathering and accomplishing' refers to gathering immeasurable names, phrases, word-bodies, and verses of Pimbala and Akshobhya (Immovable Buddha), etc.
Fourth, distinguishing the purpose of this Sutra.
Question: What is the purpose of this Sutra?
Answer: There are many who speak on this, I will briefly state what I have seen, there are thirteen schools.
First, Master Yuan (Huiyuan) said that this Sutra takes the Ekayana (One Vehicle) as its purpose. The Dharma of the One Vehicle is what is called the 'Wonderful Dharma'. As the 'Parable' chapter says: 'This vehicle is subtle, pure, and foremost, in all the worlds there is none superior.' Commentary: I have not seen the original preface of Master Yuan, it is only traditionally said so. However, examining the Sutra from beginning to end, although it clarifies the One Vehicle, the One Vehicle has both cause and effect. How can one only use the cause and not take the effect? This is to gain in the cause but lose in the effect. Moreover, the fruit-gate is already complete, it can be called 'Wonderful'. The causal practice is not yet complete, how can it be called 'Wonderful'? Because the fruit is wonderful, it can be taken as the purpose. Since the cause is not wonderful, how can it be taken as the purpose?
Second, Master Long (Nagarjuna) said that this Sutra only takes the fruit as its purpose. He said that 'Wonderful Dharma' refers to the Tathagata's spiritual wisdom essence. Because it refines and purifies the dross and coarseness, it is called 'Wonderful'. Because movement and stillness conform to the norm, it is called 'Dharma'. Since the Dharma is truly wonderful, it is difficult to express in words, so the lotus flower is borrowed as a metaphor. Therefore, the fruit-wisdom is taken as the purpose.
Commentary: Guangzhai Temple (Zhiyi) received the Sutra from India, and India (the lineage) received it from Nagarjuna. Nagarjuna is a master of the Lotus Sutra. However, this explanation, reasoning from both the meaning of the text, truly accords with the Sutra's intent. How do we know this? Because at the beginning of establishing the purpose, and at the beginning of the extensive exposition, all praise the Buddha's wisdom. Therefore, it says 'because of expounding the Buddha's wisdom'.
諸佛出於世。又云我所得智慧微妙最第一。故知一經始終皆明佛慧也。以理推者三乘智慧猶未圓滿。唯佛智慧乃稱究竟。既欲引三趣一宜令皆學佛慧。則以佛慧為宗也。然此慧照無不圓。累無不盡。稱之為妙。體可軌模名之為法。唯此一慧為實餘二非真稱為一也。虛通自在縱任無礙目之為乘。詳此釋意應無間然矣。但既有妙果必有妙因。考經始終因果斯備。若偏以果為宗即得在於果失在於因。義亦未允也。
第三宋道場慧觀法師序云。此經以妙一為名真慧為體。妙一為名者。三乘異流是即非真。終期會歸其乘唯一。其乘唯一謂之妙法。頌曰是乘微妙清凈第一。于諸世間為無有上。真慧為體者。釋迦玄音始唱贊佛慧甚深。多寶嘆善則稱平等大慧。頌曰為說佛慧故諸佛出於世。唯此一事實餘二則非真。其序又云。會三歸一乘之始也。此明三乘同入一乘始得信解。故名為始也。覺慧成滿乘之盛也。此明佛果成滿謂乘之盛。滅影澄神乘之終也。此明息跡歸本。明法身常恒。謂乘終也。慧觀作序竟以示羅什。什嘆曰。善男子自不深入經藏。豈能作如是說。
評曰。尋觀此釋名體具足因果圓滿。始終兩舉本跡雙明。文旨允契如什所嘆也。
第四中興寺印師云。此經亦以一乘實慧為體。下開宗中嘆云。佛智甚深即
【現代漢語翻譯】 現代漢語譯本：諸佛出現於世間。經中又說『我所獲得的智慧微妙且最殊勝』。因此可知，《妙法蓮華經》從始至終都在闡明佛的智慧。從道理上推斷，聲聞乘、緣覺乘、菩薩乘這三乘的智慧尚未圓滿，只有佛的智慧才可稱為究竟。既然要引導三乘歸於一乘，就應當讓所有人都學習佛的智慧，因此以佛慧為宗旨。這種智慧照亮一切而無所不圓滿，消除一切業障而無所不盡，所以稱之為『妙』。其體性可以作為軌範和模範，所以稱之為『法』。只有這唯一的智慧是真實的，其餘二乘的智慧並非真實，所以稱為『一』。虛空般通達自在，縱任而無所障礙，所以稱之為『乘』。詳細解釋此意，應該沒有什麼疑問了。但是，既然有妙果，必定有妙因。考察經文的始終，因和果都具備。如果偏執于以果為宗旨，就會得到果而失去因，這樣的理解也不恰當。
第三，宋朝道場寺慧觀法師的序言中說：《妙法蓮華經》以『妙一』為名，以『真慧』為體。之所以用『妙一』為名，是因為聲聞乘、緣覺乘、菩薩乘這三乘的差異和流派並非真實，最終都要會歸於唯一的佛乘。這唯一的佛乘就叫做『妙法』。經文中的偈頌說：『是乘微妙清凈第一，于諸世間為無有上。』之所以用『真慧』為體，是因為釋迦牟尼佛開始宣講時就讚歎佛的智慧非常深奧。多寶佛讚歎『善哉』時，則稱之為『平等大慧』。經文中的偈頌說：『為說佛慧故，諸佛出於世，唯此一事實，餘二則非真。』慧觀法師的序言中又說：『會三歸一乘之始也。』這說明三乘共同進入一乘，才開始獲得信解，所以叫做『始』。覺悟的智慧成就圓滿，是佛乘的興盛。這說明佛果成就圓滿，是佛乘的興盛。滅除幻影，澄澈精神，是佛乘的終結。這說明息滅一切跡象，迴歸到根本，彰顯法身常恒不變，是佛乘的終結。慧觀法師寫完序言后，拿給鳩摩羅什（Kumārajīva）看。鳩摩羅什讚歎說：『善男子，如果不是深入經藏，怎麼能作出這樣的解釋呢？』
評論說：尋繹觀察這種解釋，名和體都具備，因和果都圓滿，始終兩方面都舉出，本和跡都闡明，文意貼切，正如鳩摩羅什所讚歎的那樣。
第四，中興寺的印師說：《妙法蓮華經》也以一乘實慧為體。下文開宗明義中讚歎說：『佛智甚深』，即
【English Translation】 English version: The Buddhas appear in the world. It is also said in the sutra, 'The wisdom I have attained is subtle and the most supreme.' Therefore, it can be known that the Lotus Sutra from beginning to end elucidates the wisdom of the Buddha. Reasoning from principle, the wisdom of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) is not yet complete; only the wisdom of the Buddha can be called ultimate. Since the intention is to guide the Three Vehicles to the One Vehicle, all should learn the wisdom of the Buddha; therefore, the essence is Buddha-wisdom. This wisdom illuminates everything completely and exhausts all karmic hindrances, so it is called 'subtle' (myo). Its essence can serve as a standard and model, so it is called 'dharma'. Only this one wisdom is real; the wisdom of the other two vehicles is not true, so it is called 'one'. It is as open and free as space, unconstrained and unobstructed, so it is called a 'vehicle' (yana). Explaining this meaning in detail, there should be no doubt. However, since there is a wonderful fruit, there must be a wonderful cause. Examining the beginning and end of the sutra, both cause and effect are complete. If one is fixated on taking the fruit as the essence, one will gain the fruit but lose the cause; such an understanding is also inappropriate.
Third, in the preface by Dharma Master Huiguan of Daochang Temple in the Song Dynasty, it is said: 'This sutra takes 'Wonderful One' as its name and 'True Wisdom' as its substance.' The reason for using 'Wonderful One' as the name is that the differences and schools of the Three Vehicles are not real; ultimately, they must all converge into the one Buddha Vehicle. This one Buddha Vehicle is called 'Wonderful Dharma'. The verse in the sutra says: 'This vehicle is subtle, pure, and the foremost; in all the worlds, there is nothing above it.' The reason for using 'True Wisdom' as the substance is that when Śākyamuni Buddha began to preach, he praised the Buddha's wisdom as being very profound. When Prabhutaratna Buddha exclaimed 'Excellent!', he called it 'Equal Great Wisdom'. The verse in the sutra says: 'For the sake of expounding Buddha-wisdom, the Buddhas appear in the world; only this one thing is real; the other two are not true.' Dharma Master Huiguan's preface also says: 'The beginning of the convergence of the Three Vehicles into the One Vehicle.' This explains that the Three Vehicles enter the One Vehicle together, and only then does one begin to gain faith and understanding, so it is called 'beginning'. The completion and fulfillment of enlightened wisdom is the flourishing of the vehicle. This explains that the completion and fulfillment of the Buddha-fruit is the flourishing of the vehicle. The extinguishing of illusions and the clarifying of the spirit is the end of the vehicle. This explains the cessation of all traces and the return to the root, revealing the Dharma-body as constant and unchanging, which is the end of the vehicle. After Dharma Master Huiguan finished writing the preface, he showed it to Kumārajīva. Kumārajīva exclaimed: 'Good man, if you had not deeply entered the sutra treasury, how could you have made such an explanation?'
Commentary: Examining and observing this explanation, both name and substance are complete, both cause and effect are fulfilled, both beginning and end are mentioned, and both the fundamental and the manifested are elucidated. The meaning of the text is consistent, just as Kumārajīva praised.
Fourth, Master Yin of Zhongxing Temple said: 'This sutra also takes the One Vehicle True Wisdom as its substance.' The praise in the opening section below says: 'The Buddha's wisdom is very profound,' which means
是實慧。又云唯佛與佛乃能究盡諸法實相。諸法實相即是一乘妙境。故境智為經宗。所以然者非實境無以生實慧。非實慧無以照實境也。所以銘一乘。為實相境者體無三偽故稱實相也。
評曰。印受經于龍龍明佛慧為宗。而印加之以境。故以境智為宗。然經非無境智。但又闕因果方之於觀亦未盡美矣。
第五光宅法師受學印公之經而不用印公之釋。云此經以一乘因果為宗故經有兩段。初開三顯一以明因。后開近顯遠以辨果也。
評曰。光宅所明盛傳於世末學推之。又既有因果之文應符經旨。今以文義推尋意猶未允。何者后明開近顯遠可得是果。前辨開三顯一非專明因。所以然者。昔日明三則有因三果三。今日辨一則有因一果一。開昔因三果三皆是方便。顯今因一果一併為真實。何得開三顯一以辨因耶。又因果乃圓本跡未足如前評也。
第六師云。此經既開權顯實。則宜以二智為宗。開三即是明權顯一所謂辨實。以下開近顯遠義亦例然。開近謂權顯遠為實。未詳作者。
評曰。權實二慧總貫一經。誠如所說。考斯權實唯是果智。終以果為宗。同前評矣。又若以權實為宗則應具以三一為體。今不可以三一為體。何得以權實為宗。又初段開權顯實宜名權實二智。后章開近顯遠宜稱本跡二身。
【現代漢語翻譯】 現代漢語譯本： 這是實慧（真實的智慧）。又說只有佛與佛才能徹底瞭解諸法的真實相狀。諸法的真實相狀就是一乘（唯一的成佛之道）的微妙境界。所以說境界和智慧是此經的宗旨。之所以這樣說，是因為沒有真實的境界，就無法產生真實的智慧；沒有真實的智慧，也無法照見真實的境界。所以銘記一乘，作為實相境界，是因為它的本體沒有三種虛偽，所以稱為實相。
評論說：印公接受經文，以龍樹（Nagarjuna）和龍明（Nāgabodhi）的佛慧為宗旨，又加上境界，所以以境界和智慧為宗旨。然而經文並非沒有境界和智慧，但又缺少因果，對於觀行的闡述也還不夠完美。
第五位是光宅法師，他學習印公的經文，卻不用印公的解釋，說這部經以一乘的因果為宗旨，所以經文有兩段。開始時『開三顯一』（開啟三乘，顯示一乘）是爲了闡明因，後來『開近顯遠』（開啟近處，顯示遠處）是爲了辨別果。
評論說：光宅法師所闡明的道理盛行於世，後來的學者都推崇它。既然有因果的經文，就應該符合經文的旨意。現在用文義來推究，意思好像還不太恰當。為什麼呢？後面闡明『開近顯遠』可以認為是果，前面辨別『開三顯一』並非專門闡明因。之所以這樣說，是因為過去闡明三乘，就有因三果三；現在辨別一乘，就有因一果一。開啟過去因三果三都是方便，顯示現在因一果一都是真實。怎麼能說『開三顯一』是爲了辨別因呢？而且因果是圓滿的根本和示現的軌跡，還不足以像前面的評論那樣。
第六位法師說：這部經既然是『開權顯實』（開啟權巧，顯示真實），就應該以二智（兩種智慧）為宗旨。『開三』就是闡明權巧，『顯一』就是辨別真實。後面的『開近顯遠』也是同樣的道理。『開近』是指權巧，『顯遠』是指真實。不知道作者是誰。
評論說：權巧和真實兩種智慧貫穿整部經，確實如你所說。考察這些權巧和真實，只是果智（果位的智慧）。最終還是以果為宗旨，和前面的評論一樣。而且如果以權實為宗旨，就應該具備三一（三乘和一乘）作為本體。現在不可以三一作為本體，怎麼可以以權實為宗旨呢？而且第一段『開權顯實』應該稱為權實二智，後面的章節『開近顯遠』應該稱為本跡二身（根本之身和示現之身）。
【English Translation】 English version: 'It is true wisdom (Śūnyatā-jñāna). Furthermore, it is said that only Buddhas together can fully understand the true nature of all dharmas. The true nature of all dharmas is the wonderful realm of the Ekayāna (the One Vehicle, the only path to Buddhahood). Therefore, the realm (viṣaya) and wisdom (jñāna) are the tenets of this sutra. The reason for this is that without a true realm, true wisdom cannot arise; without true wisdom, the true realm cannot be illuminated. Therefore, remember the Ekayāna as the realm of true nature, because its essence has no three falsehoods, hence it is called true nature (tathatā).'
'Commentary: The Indication Sutra (Yìn Shòu Jīng) received the sutra, taking the Buddha-wisdom of Nāgārjuna (Lóngshù) and Nāgabodhi (Lóngmíng) as its tenet, and added the realm, thus taking the realm and wisdom as its tenet. However, the sutra is not without realm and wisdom, but it also lacks cause and effect, and its exposition on contemplation is not entirely perfect.'
'The fifth is Dharma Master Guangzhai, who studied the Indication Sutra of Master Yin, but did not use Master Yin's interpretation, saying that this sutra takes the cause and effect of the Ekayāna as its tenet, so the sutra has two parts. Initially, 'opening the three and revealing the one' (kāṇi triśaraṇāni ekaṃ śaraṇaṃ, opening the three vehicles and revealing the one vehicle) is to clarify the cause, and later 'opening the near and revealing the far' (opening the near and revealing the distant) is to distinguish the effect.'
'Commentary: What Dharma Master Guangzhai explained is widely transmitted in the world, and later scholars admire it. Since there are passages on cause and effect, it should conform to the meaning of the sutra. Now, examining it with the meaning of the text, the meaning seems not quite appropriate. Why? The later explanation of 'opening the near and revealing the far' can be considered the effect, but the earlier distinction of 'opening the three and revealing the one' is not solely clarifying the cause. The reason for this is that in the past, clarifying the three vehicles had three causes and three effects; now, distinguishing the one vehicle has one cause and one effect. Opening the past three causes and three effects are all expedient means, revealing the present one cause and one effect are both real. How can 'opening the three and revealing the one' be used to distinguish the cause? Moreover, cause and effect are the complete root and manifested traces, not sufficient like the previous commentary.'
'The sixth master said: Since this sutra 'opens the provisional and reveals the real' (vivṛṇoti mithyātvaṃ darśayati satyatvaṃ, opens the provisional and reveals the real), it should take the two wisdoms (dve jñāne, two kinds of wisdom) as its tenet. 'Opening the three' is to clarify the provisional, and 'revealing the one' is to distinguish the real. The later 'opening the near and revealing the far' is also the same principle. 'Opening the near' refers to the provisional, and 'revealing the far' refers to the real. The author is unknown.'
'Commentary: The two wisdoms of provisional and real pervade the entire sutra, as you said. Examining these provisional and real, they are only the wisdom of the fruit (phala-jñāna). Ultimately, it still takes the fruit as its tenet, the same as the previous commentary. Moreover, if the provisional and real are taken as the tenet, then it should possess the three and one (triyāna-ekayāna) as its essence. Now, it cannot take the three and one as its essence, how can it take the provisional and real as its tenet? Moreover, the first section 'opening the provisional and revealing the real' should be called the two wisdoms of provisional and real, and the later chapters 'opening the near and revealing the far' should be called the two bodies of root and trace (mūla-kāya and nirmāṇa-kāya).'
若皆用權實則身智相渾也。
第七師云既名妙法即以妙法蓮華為宗。妙法者即是佛所得根本真實法性也。此法性不受惑染。不與惑同名之為凈。以是凈故稱為妙也。故用此為題即以為宗。蓮華者如前引大集經。取眾德為華不用世間蓮華也。
評曰。尋此師學集出此方。謂第八識自性清凈亦名性凈涅槃以為妙法。既云是佛所得還是果義同前評也。又攝大乘論阿僧伽菩薩所造及十八空論婆藪所造皆云八識是妄識。謂是生死之根。先代地論師用為佛性。謂是真極。昔般若未度遠師已悟真空。涅槃不盡生公照知佛性。諸地論師有慚先見之明矣。又此經所興不正明八識。八識之義別付余解說耳。
第八師云此經以常住為宗。所以然者。大論佛教所宗在常。是故此經以常為宗。但教門未極止。是覆相明常耳。
第九師云此經以顯了明常故以常住為宗。如下文云。常住不滅但與涅槃明常廣略為異耳。
評曰。此二師雖有覆顯為異而明常義同。然非無有常住之文。但常義是開近顯遠之意。非一經始末之說也。又釋論云。法華經是秘密法。明羅漢授記作佛。非正明常義也。覆相之與顯了至壽量品自具詳之。
第十師云以萬善為體。但使是善善必無朽皆當作佛也。
評曰。萬善為體猶是因義為
【現代漢語翻譯】 現代漢語譯本：如果都用權智和實智，那麼佛的身和智就混同了。
第七位法師說，既然名為『妙法』，就以《妙法蓮華經》為宗旨。『妙法』就是佛所證得的根本真實法性。這種法性不受迷惑染污，不與迷惑相同，所以稱為『凈』。因為是清凈的緣故，所以稱為『妙』。因此用它作為經題，就以它為宗旨。『蓮華』，如前面引用《大集經》所說，取眾多功德為蓮華，不是用世間的蓮華。
評論說：尋訪這位法師的學說，是從這個地方流傳出去的。認為第八識（Alaya-vijnana，阿賴耶識）自性清凈，也稱為性凈涅槃（Nirvana），認為是『妙法』。既然說是佛所證得的，還是屬於果位的意義，與前面的評論相同。而且《攝大乘論》（Mahayana-samgraha）是阿僧伽菩薩（Asanga）所造，以及《十八空論》（Ashtadasha-shunyata）是婆藪（Vasubandhu）所造，都說八識是虛妄的識，認為是生死輪迴的根本。先前的地論師用它作為佛性，認為是真實到了極點。過去般若（Prajna）智慧還沒有傳到的時候，遠法師已經領悟了真空的道理；涅槃（Nirvana）的教義還沒有完全闡述的時候，生公已經照見了佛性。各位地論師應該對前人的見解感到慚愧啊。而且這部經的興起，不是專門闡明八識的。八識的意義另外附在其他的解釋中。
第八位法師說，這部經以常住為宗旨。之所以這樣說，是因為《大智度論》（Mahaprajnaparamita-shastra）說佛教所宗的是常，所以這部經以常為宗旨。但是教門還沒有達到極致，只是遮覆相而明常而已。
第九位法師說，這部經以顯了地闡明常，所以以常住為宗旨。如下文所說，常住不滅，只是與涅槃（Nirvana）闡明常的廣略有所不同而已。
評論說：這兩位法師雖然有遮覆和顯了的差異，但是闡明常的意義是相同的。然而並非沒有常住的文句，但是常的意義是開啟近處而顯現遠處的意思，不是一部經從始至終都在說的。而且《釋論》（解釋）說，《法華經》（Lotus Sutra）是秘密法，闡明羅漢（Arhat）被授記作佛，不是專門闡明常的意義。遮覆相和顯了，到《壽量品》（Chapter on the Duration of Life of the Tathagata）中自然會詳細說明。
第十位法師說，以萬善為體。只要是善，善必定不會朽壞，都能夠成佛。
評論說：以萬善為體，仍然是因位的意義。
【English Translation】 English version: If both provisional wisdom and true wisdom are used, then the Buddha's body and wisdom become indistinguishable.
The seventh teacher said that since it is named 'Wonderful Dharma', it takes the Lotus Sutra of the Wonderful Dharma as its principle. 'Wonderful Dharma' is the fundamental and true Dharma-nature attained by the Buddha. This Dharma-nature is not subject to delusion and defilement, and is not the same as delusion, so it is called 'pure'. Because it is pure, it is called 'wonderful'. Therefore, using it as the title of the sutra, it is taken as its principle. 'Lotus' is as quoted from the Mahasamghata Sutra, taking numerous virtues as the lotus, not using the worldly lotus.
Commentary: Tracing this teacher's teachings, they originated from this place. It is believed that the eighth consciousness (Alaya-vijnana) is inherently pure, also called self-nature pure Nirvana, and is considered the 'Wonderful Dharma'. Since it is said to be attained by the Buddha, it still belongs to the meaning of the fruit position, which is the same as the previous commentary. Moreover, the Mahayana-samgraha, created by Bodhisattva Asanga, and the Ashtadasha-shunyata, created by Vasubandhu, both say that the eight consciousnesses are false consciousnesses, considering them to be the root of birth and death. The earlier Dilun masters used it as Buddha-nature, considering it to be the ultimate truth. In the past, before Prajna wisdom had spread, Dharma Master Yuan had already realized the principle of emptiness; before the teachings of Nirvana had been fully expounded, Sheng Gong had already illuminated Buddha-nature. The Dilun masters should feel ashamed of the insights of their predecessors. Moreover, the rise of this sutra is not specifically to clarify the eight consciousnesses. The meaning of the eight consciousnesses is attached to other explanations.
The eighth teacher said that this sutra takes permanence as its principle. The reason for this is that the Mahaprajnaparamita-shastra says that what Buddhism upholds is permanence, so this sutra takes permanence as its principle. However, the teaching has not yet reached its ultimate point, it is only covering the appearance and clarifying permanence.
The ninth teacher said that this sutra clearly elucidates permanence, so it takes permanence as its principle. As stated in the following text, permanence and non-extinction are only different from Nirvana in terms of the breadth and brevity of clarifying permanence.
Commentary: Although these two teachers have differences in covering and revealing, the meaning of clarifying permanence is the same. However, it is not that there are no sentences of permanence, but the meaning of permanence is to open the near and reveal the far, not what is said from beginning to end in a sutra. Moreover, the Shastra (commentary) says that the Lotus Sutra is a secret Dharma, clarifying that Arhats are predicted to become Buddhas, not specifically clarifying the meaning of permanence. The covering of appearance and revealing will be explained in detail in the Chapter on the Duration of Life of the Tathagata.
The tenth teacher said that it takes ten thousand good deeds as its substance. As long as it is good, goodness will certainly not decay, and all can become Buddhas.
Commentary: Taking ten thousand good deeds as the substance is still the meaning of the cause position.
宗。得在於初章失在於後段。復同前評也。
第十一師云萬善為體。此大通漫。此經既明一乘但取乘之飾具。宜用一乘為體。乘飾具者如下云。其車高廣乃至駕以白牛。但取無漏大乘簡除有漏之法也。
評曰。尋此釋用一乘為體。與初師不同。初師總明一乘。今但取無漏明義。既局非所用也。
第十二長安僧睿法師法華序云。尋經幽旨恢廓宏邃所該甚遠。豈但說實歸本畢殊途而已哉。乃大明覺理囊括古今。壽量定其非數分身明其不實。普賢顯其無來多寶明其不滅。此乃喪功于本無忘期於二地也。
評曰。睿公親承羅什。是傳譯之宗。制斯一序。故自冠絕眾師。與光宅一門數條碩異。初開三顯一以明因。睿公總云說實歸本。說實歸本者一乘一因名為真實。非但初段正明於因。此一義不同也。光宅云次章明果猶是數量。睿公云壽量定其非數。非數者常恒不變無有限數。二不同也。光宅云此經未明常唯一法身而垂萬跡。睿公云分身明其不實。不實者釋迦之與分身皆是應跡。非是實身則顯法身為實。三不同也。普賢無來多寶不滅。乃至喪功于本無忘期於二地。此皆辨忘名絕相無住無得不因不果非始非終不一不二乃至非常非無常。顯諸法實相不可言宣。四不同也。與光宅四異將慧觀。三同既其共稟什公
【現代漢語翻譯】 現代漢語譯本： 宗：（對經文的理解）得益於開頭的章節，而後面的部分則有所缺失，與之前的評價相同。
第十一師（某位法師）說，《萬善》以「體」為根本。這種說法過於寬泛。此經既然闡明一乘（Ekayana，唯一佛乘），就應該只取一乘的裝飾和工具。適宜用一乘作為根本。所謂「乘飾具」如下文所說：『其車高廣，乃至駕以白牛』，只是取用無漏大乘（Anasrava Mahayana，沒有煩惱的大乘），去除有漏之法（Sasrava Dharma，有煩惱的法）。
評曰：考察這種以一乘為根本的解釋，與第一位法師不同。第一位法師總括地闡明一乘，而這位法師只取無漏來闡明意義，顯得侷限，並非恰當的用法。
第十二，長安僧睿法師在《法華序》中說：『探尋此經深奧的旨意，恢弘廣闊，所包含的內容極其深遠，豈止是說歸於真實，迴歸根本，最終殊途同歸而已呢？』而是大大地闡明覺悟的道理，囊括古今。壽量品確定其（佛的壽命）並非有限的數字，分身品闡明其（佛的分身）並非真實的。普賢品顯示其（佛的到來）無所從來，多寶品闡明其（佛的涅槃）並非滅度。這乃是喪失功用在於本無，忘卻期限在於二地（指菩薩的兩個階位）。
評曰：僧睿法師親自師承鳩摩羅什（Kumarajiva），是翻譯經典的宗師。他所作的這篇序文，自然超越了其他法師。與光宅寺一門的幾個重要觀點不同。光宅寺一門最初開創了三顯一（三種方便顯現唯一真實）來闡明因。僧睿法師總括地說『說實歸本』。所謂『說實歸本』，就是一乘一因被稱為真實。不僅僅是開頭的段落正面闡明了因。這是第一個不同之處。光宅寺一門認為，接下來的章節闡明果，仍然是數量。僧睿法師說，壽量品確定其並非有限的數字。所謂『非數』，就是常恒不變，沒有有限的數字。這是第二個不同之處。光宅寺一門認為，此經沒有闡明常唯一法身（Dharmakaya，佛的法身），而垂示萬種應跡。僧睿法師說，分身品闡明其並非真實的。所謂『不實』，就是釋迦（Sakyamuni）和分身都是應化之跡，並非真實之身，從而彰顯法身是真實的。這是第三個不同之處。普賢無來，多寶不滅，乃至喪功于本，無忘期於二地。這些都是辨別忘名絕相，無住無得，不因不果，非始非終，不一不二，乃至非常非無常。彰顯諸法實相不可言宣。這是第四個不同之處。與光宅寺一門有四個不同之處，將慧觀法師的三種相同之處，都是共同稟承鳩摩羅什的教導。
【English Translation】 English version: 宗 (Zong): The understanding (of the scripture) benefits from the initial chapters but is lacking in the later sections, similar to the previous assessment.
The Eleventh Master (a certain Dharma master) says that 'Myriad Good Deeds' takes 'Substance' as its foundation. This statement is too broad. Since this scripture elucidates the Ekayana (One Vehicle, the single Buddha vehicle), it should only take the ornaments and tools of the One Vehicle. It is appropriate to use the One Vehicle as the foundation. The so-called 'Vehicle ornaments and tools' are as mentioned below: 'Its carriage is high and wide, even drawn by white oxen,' only taking the Anasrava Mahayana (Defilement-free Great Vehicle), removing the Sasrava Dharma (Defiled Dharma).
Commentary: Examining this explanation of using the One Vehicle as the foundation, it differs from the first master. The first master comprehensively elucidates the One Vehicle, while this master only takes the defilement-free to elucidate the meaning, which seems limited and not an appropriate usage.
Twelfth, Dharma Master Sengrui of Chang'an said in the 'Preface to the Lotus Sutra': 'Exploring the profound meaning of this scripture, it is vast and expansive, containing extremely far-reaching content. How can it merely be said to return to reality, return to the root, and ultimately converge on the same path? Rather, it greatly elucidates the principle of enlightenment, encompassing the past and present. The Chapter on the Duration of Life determines that its (the Buddha's lifespan) is not a limited number, and the Chapter on the Manifestation of the Body elucidates that its (the Buddha's manifestations) are not real. The Chapter on Universal Worthy reveals that its (the Buddha's coming) comes from nowhere, and the Chapter on the Jeweled Stupa elucidates that its (the Buddha's Nirvana) is not extinction. This is to lose function in the original non-being and forget the limit in the two grounds (referring to the two stages of Bodhisattvas).'
Commentary: Dharma Master Sengrui personally studied under Kumarajiva and is a master of translating scriptures. His preface naturally surpasses other Dharma masters. It differs from several important viewpoints of the Guangzhai Temple school. The Guangzhai Temple school initially created the 'Three Manifestations of One' (three expedient means manifesting the one reality) to elucidate the cause. Dharma Master Sengrui comprehensively says 'Speaking of reality returning to the root.' The so-called 'Speaking of reality returning to the root' is that the One Vehicle and One Cause are called reality. It is not just the initial paragraph that directly elucidates the cause. This is the first difference. The Guangzhai Temple school believes that the following chapters elucidate the effect, which is still a quantity. Dharma Master Sengrui says that the Chapter on the Duration of Life determines that it is not a limited number. The so-called 'non-number' is constant and unchanging, without a limited number. This is the second difference. The Guangzhai Temple school believes that this scripture does not elucidate the constant and unique Dharmakaya (Dharma Body, the body of the Buddha), while displaying myriad responses. Dharma Master Sengrui says that the Chapter on the Manifestation of the Body elucidates that it is not real. The so-called 'unreal' is that Sakyamuni and the manifestations are all responsive traces, not the real body, thereby revealing that the Dharmakaya is real. This is the third difference. Universal Worthy comes from nowhere, the Jeweled Stupa does not perish, even losing function in the original non-being, forgetting the limit in the two grounds. These are all distinguishing forgetting names and cutting off appearances, non-abiding and non-attaining, non-cause and non-effect, non-beginning and non-end, neither one nor two, even neither constant nor impermanent. Revealing that the true nature of all dharmas is inexpressible. This is the fourth difference. There are four differences with the Guangzhai Temple school, and the three similarities of Dharma Master Huiguan, all commonly inheriting the teachings of Kumarajiva.
。一車無二轍矣。
十三劉虬集註采安林壹遠什肇融恒八師之說。其序大意云。教凝於三一之表果玄于丈六之外。無名無相者此經之旨歸。自非道越三空智通十地者孰能辨。名于無名厝說于無說者哉。
評曰。尋注意與睿觀等大同同辨無依無得忘言忘相之說也。
問。已聞異說未見今宗。為異眾師為同諸匠耶。
答。若以悟而言稟斯異說各蒙益者。則眾師釋無可為非。若聞而不悟則眾師無可為是。一師之意唯貴在於悟耳。宜以悟為經宗無論同異也。
問。符經須錄背文宜棄。何故朱紫共貫之清濁尚混流。唯悟為宗未詳可領。
答。假設符經聞而不悟于緣非藥則應棄之。如其釋背佛經。聞而受道則成甘露理應須錄。故甘毒無定唯悟為宗。晚見攝大乘論與一師大致符會。菩薩於一切法無有定教無有定身。唯利益為定也。
問。若於緣取悟無不契道。論中何故顯正破邪。
答。為緣不悟是故破邪。如其契道無非正說也。
問。唯悟之言乃應會道。未知此說出在何文耶。
答。斯乃眾聖之本懷經論之宗領。非但會理亦有誠文。故大經云。一切諸法無有定相。若有定相是生死相是魔王相非佛法相。以無定相是故如來非道說道道說非道。常說非常非常說常。法若有
【現代漢語翻譯】 現代漢語譯本：就像一輛車只有一個車轍一樣。
劉虬的集註採納了安林、壹遠、什肇、融恒八位法師的說法。他的序言大意是：教義凝結于『三一』（指佛、法、僧三寶）之外，果報玄妙于『丈六』（指佛身）之外。無名無相是這部經的旨歸。如果不是超越三空（指空、無相、無愿）之道，智慧通達十地（菩薩修行的十個階段）的人，誰能辨別呢？在無名之處立名，在無說之處措辭，這才是真諦啊。
評述：尋注意的觀點與睿觀等人的觀點大致相同，都是辨析無依無得、忘言忘相的說法。
問：已經聽聞了不同的說法，但還沒有見到您這一宗的觀點。您是與不同的法師觀點相異，還是與諸位工匠（指其他解經者）的觀點相同呢？
答：如果從開悟的角度來說，接受這些不同的說法，各自都能從中獲益，那麼眾位法師的解釋就沒有什麼不對。如果聽了卻不能領悟，那麼眾位法師的解釋就沒有什麼對的地方。一位法師的意圖，最重要的是在於使人開悟。應該以開悟作為經典的宗旨，無論觀點相同還是不同。
問：符合佛經的應該記錄，違背佛經的應該拋棄。為什麼好的壞的混雜在一起，清的濁的還在一同流淌呢？只以開悟為宗旨，還不太明白。
答：假設符合佛經，但聽了卻不能開悟，對於機緣來說不是良藥，就應該拋棄它。如果解釋違背佛經，但聽了之後能夠接受道理，那就成了甘露，理應記錄。所以甘甜和毒藥沒有定性，只有開悟才是宗旨。最近我看到《攝大乘論》與一位法師的觀點大致符合。菩薩對於一切法沒有固定的教條，沒有固定的身相，只有利益眾生才是確定的。
問：如果順應機緣而取悟，沒有不契合于道的。那麼《論》中為什麼還要顯揚正法，破斥邪說呢？
答：爲了使人順應機緣而開悟，所以要破斥邪說。如果契合于道，就沒有什麼不是正說。
問：唯有開悟的說法，才應該符合于道。不知道這種說法出自哪部經文呢？
答：這是眾聖的本懷，經論的宗旨和綱領。不僅符合道理，也有明確的經文依據。所以《大經》（指《大般涅槃經》）說：『一切諸法沒有固定的相狀。如果有固定的相狀，那就是生死之相，是魔王之相，不是佛法之相。』因為沒有固定的相狀，所以如來說道不是道，道說不是道，常說非常，非常說常。法如果有了
【English Translation】 English version: Just as one cart has only one set of tracks.
Liu Qiu's collected annotations adopt the sayings of eight masters: Anlin, Yi Yuan, Shi Zhao, Rong Heng. The main idea of his preface is: the teachings are condensed beyond the 'Trinity' (referring to the Buddha, Dharma, and Sangha), and the karmic results are mysterious beyond the 'sixteen feet' (referring to the Buddha's height). No name and no form is the ultimate goal of this scripture. If one does not surpass the path of the three emptinesses (emptiness, signlessness, wishlessness) and whose wisdom does not penetrate the ten grounds (the ten stages of a Bodhisattva's practice), who can discern it? To name the nameless and to put words to the unspeakable, that is the true essence.
Commentary: Xun Zhu's views are largely the same as those of Rui Guan and others, all discussing the ideas of no reliance, no attainment, forgetting words, and forgetting forms.
Question: I have already heard different views, but I have not yet seen the views of your school. Are you different from the different masters, or are you the same as the various artisans (referring to other interpreters of the scriptures)?
Answer: If, from the perspective of enlightenment, accepting these different views allows each person to benefit from them, then the explanations of the various masters are not wrong. If one hears but cannot understand, then the explanations of the various masters are not right. The intention of a master lies primarily in enabling people to attain enlightenment. Enlightenment should be taken as the purpose of the scripture, regardless of whether the views are the same or different.
Question: What conforms to the scriptures should be recorded, and what goes against the scriptures should be discarded. Why are the good and the bad mixed together, and the clear and the turbid still flowing together? Taking only enlightenment as the purpose is not yet clear.
Answer: Suppose something conforms to the scriptures, but hearing it does not lead to enlightenment; if it is not a good medicine for the occasion, then it should be discarded. If an explanation goes against the scriptures, but hearing it allows one to accept the truth, then it becomes nectar and should be recorded. Therefore, sweetness and poison are not fixed; only enlightenment is the purpose. Recently, I saw the 'Mahāyānasaṃgraha' ('Compendium of the Mahayana') and it largely agrees with the views of a certain master. Bodhisattvas have no fixed doctrines and no fixed forms for all dharmas; only benefiting sentient beings is definite.
Question: If taking enlightenment according to circumstances does not fail to accord with the Tao, then why does the 'Treatise' ('Mahāyānasaṃgraha') still promote the correct Dharma and refute the heretical teachings?
Answer: In order to enable people to attain enlightenment according to circumstances, it is necessary to refute heretical teachings. If it accords with the Tao, then there is nothing that is not a correct teaching.
Question: The saying that only enlightenment should accord with the Tao. I wonder which scripture this saying comes from?
Answer: This is the original intention of all sages and the purpose and outline of the scriptures and treatises. It not only accords with reason, but there is also clear scriptural evidence. Therefore, the 'Great Scripture' (referring to the 'Mahāparinirvāṇa Sūtra') says: 'All dharmas have no fixed characteristics. If there are fixed characteristics, then they are the characteristics of birth and death, the characteristics of the demon king, and not the characteristics of the Buddha Dharma.' Because there are no fixed characteristics, the Tathagata speaks of the Tao as not the Tao, and speaks of the non-Tao as the Tao, constantly speaking of the impermanent and speaking of the permanent as the impermanent. If the Dharma has
定是應說是非應說非。而是非反論真偽互說者。故知法無定相唯悟是從。又諍論中雲。我諸弟子聞是說已不解我意。雖領正言乃成邪說。又中論云。一切實一切非實。亦實亦不實。非實非非實。了者於四句皆是佛法。不了者四句皆是魔法。又釋論云。不得般若方便力故學阿毗曇門墮有見中。學空門墮無見中。學昆勒門墮空有見中。學非有非無墮愚癡論。得般若方便學此四句不墮四見。又文殊問經云。十八及本二皆從大乘出。無是亦無非我說未來起斯二十部。皆是如來赴緣方便。聞皆得道故無非大乘。又大集經云。雖有五部皆不妨如來法界及大般涅槃。又求那三藏師偈云。諸論各異端修行理無二。偏執有是非達者無違諍也。以此而推用悟為宗。斯判宜允。此非但欲通一教乃總貫眾經也。
問。若唯悟為宗子前何故評其得失耶。
答。若領先通無俟今問。如其未曉更為折之。大判前言凡有三轍。一者于緣並悟則眾釋無非。二者聞悉失迷則異說無是。三者自有於此即悟于彼生迷。則此說成正彼言為邪。故法無定相。顯在於茲唯悟是宗事彰今說也。
問。若約緣悟為正緣迷是邪此言通漫。自有是佛口說非佛口說。然佛說中有了義經不了義經。若爾者則應有正說邪說。今就文而判何釋符經耶。
答。如
【現代漢語翻譯】 現代漢語譯本：
確定是應該說是，確定非應該說非。如果把是和非反過來論述，真實和虛偽互相顛倒，那麼就應該知道佛法沒有固定的相狀，一切都取決於領悟。又如《諍論》中所說：『我的弟子們聽了這些說法后，不理解我的意思，雖然聽到了正確的言語，反而變成了邪說。』又如《中論》所說：『一切都是真實的，一切都不是真實的，既是真實的又不是真實的，既不是真實的又不是非真實的。』領悟的人，對於這四句都是佛法；不領悟的人，這四句都是魔法。又如《釋論》所說：『因為沒有般若（prajna，智慧）方便的力量，學習阿毗曇（Abhidhamma，論藏）之門，就會墮入有見之中；學習空門，就會墮入無見之中；學習昆勒門，就會墮入空有見之中；學習非有非無，就會墮入愚癡論。』得到般若方便，學習這四句，就不會墮入四種見解。又如《文殊問經》所說：『十八部和根本二部，都是從大乘（Mahayana，大乘佛教）中出來的。』沒有是，也沒有非，我說未來會興起這二十部，都是如來（Tathagata，佛）應機說法的方便。聽聞這些都能得道，所以沒有不是大乘的。又如《大集經》所說：『即使有五部，也不妨礙如來的法界和大般涅槃（Parinirvana，大般涅槃）。』又如求那三藏（Gunabhadra，求那跋陀羅）的偈子說：『各種論典各有不同的觀點，但修行的道理沒有兩種。』偏執的人會有是非之爭，通達的人則沒有違背和爭論。因此，以領悟為宗旨來推斷，這樣的判斷是合適的。這不僅僅是爲了貫通一個教派，而是爲了總括所有的經典。
問：如果以領悟為宗旨，那麼之前為什麼還要評論它們的得失呢？
答：如果事先已經通達，就不需要現在來問了。如果還不明白，就進一步剖析。總的來說，前面的話有三種情況：一是對於因緣和領悟都通達，那麼所有的解釋都沒有錯誤；二是聽聞后完全迷惑，那麼不同的說法都沒有正確之處；三是自己對於這個領悟，卻對於那個產生迷惑，那麼這個說法就成了正確的，那個說法就成了錯誤的。所以佛法沒有固定的相狀，這已經很明顯了，以領悟為宗旨，這件事在今天的說法中也很清楚。
問：如果按照因緣領悟就是正確的，因緣迷惑就是錯誤的，這種說法太籠統了。有的是佛親口說的，有的不是佛親口說的。而且佛所說的法中，有的是了義經，有的是不了義經。如果是這樣，那麼就應該有正說和邪說。現在就經文來判斷，哪種解釋符合佛經呢？
答：如...
【English Translation】 English version:
To affirm what is affirmative and negate what is negative is proper. However, when right and wrong are debated in reverse, and truth and falsehood are interchanged, it should be understood that the Dharma has no fixed form; everything depends on comprehension. Furthermore, as stated in the 『Disputation Sutra』: 『My disciples, upon hearing these teachings, do not understand my intention. Although they grasp the correct words, they turn them into wrong views.』 Also, as stated in the 『Madhyamaka-karika (Treatise on the Middle Way)』: 『Everything is real, everything is unreal, both real and unreal, neither real nor unreal.』 For those who understand, all four statements are the Buddha's teachings; for those who do not understand, all four statements are the teachings of Mara (demon). Moreover, as stated in the 『Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom)』: 『Without the power of prajna (wisdom) and skillful means, studying the Abhidhamma (collection of philosophical treatises) leads to falling into views of existence; studying emptiness leads to falling into views of non-existence; studying the K』un-l』e gate leads to falling into views of both existence and non-existence; studying neither existence nor non-existence leads to falling into foolish arguments.』 With the prajna and skillful means, studying these four statements does not lead to falling into these four views. Furthermore, as stated in the 『Manjushri Questions Sutra』: 『The eighteen schools and the original two schools all emerged from the Mahayana (Great Vehicle).』 There is neither right nor wrong; I say that these twenty schools will arise in the future, all being skillful means of the Tathagata (Thus Come One) adapting to circumstances. Hearing these, all can attain enlightenment, so there is nothing that is not Mahayana. Moreover, as stated in the 『Mahasamghata Sutra』: 『Even with the five schools, they do not obstruct the Tathagata's Dharmadhatu (realm of Dharma) and the Great Parinirvana (Final Nirvana).』 Furthermore, as stated in the verse of Tripitaka Gunabhadra (a translator monk): 『The various treatises have different viewpoints, but the principles of practice are not two.』 Those who are biased will have disputes over right and wrong, but those who are enlightened will have no disagreements. Therefore, inferring from this, taking enlightenment as the principle is an appropriate judgment. This is not only to connect one teaching but to encompass all the sutras.
Question: If enlightenment is the principle, then why did you previously comment on their gains and losses?
Answer: If one had already understood beforehand, there would be no need to ask now. If one does not yet understand, further analysis is provided. Generally speaking, the previous words have three aspects: first, if one understands both the conditions and the enlightenment, then all interpretations are without error; second, if one is completely confused upon hearing, then different statements have no correctness; third, if one is enlightened about this but confused about that, then this statement becomes correct, and that statement becomes wrong. Therefore, the Dharma has no fixed form, which is clearly shown here. Taking enlightenment as the principle is clearly stated in today's explanation.
Question: If understanding through conditions is correct and being confused by conditions is wrong, this statement is too general. Some are spoken by the Buddha, and some are not spoken by the Buddha. Moreover, among the teachings spoken by the Buddha, some are definitive sutras, and some are provisional sutras. If that is the case, then there should be correct statements and wrong statements. Now, judging based on the text, which interpretation aligns with the sutras?
Answer: As...
前所評得失已彰。
問。前明得失自是舊宗。今欲安心願聞異說。
答。夫欲安神好異者。蓋是入道之巨累通教之尤毒。今當爲子陳之失心。有所安則情有所寄。情有所寄則名有所得。有所得者則有所縛。有所縛者蓋是眾累之府藏萬苦之林苑。子欲安神事招斯過。又云愿聞異說。若云求異則異更有異。使異異無窮。古語云真言歸於競。辨宗逾出於好異。可謂去城逾遠岐路逾多。乖之彌至失之彌甚。必欲會虛宗契玄寂者。宜自同於前冥異於后。內視不己見外聽不我聞。虛其心實其照者。即是聞所未聞。未曾有法如此。法者稱為法華。法華大宗其意在此。
問。若心有所依既稱有所縛。情無所寄還復染無。其猶逃峰趣壑俱不免於患難。故下經云。若有若無見具足六十二。
答。誠如所問。前為借無以出有。有病既息無亦不留。釋論云如霜雹草死草死而雹消。若能遠離二邊乃稱妙悟也。
問。有無雙離乃可二見不生。今明非有非無即墮愚癡論也。
答。子初關滯有次轍染無。今雖兩是病消雙非疾起。可謂眾生處處著斯言驗矣。若能遠離二邊不著中道。蕭焉無寄理自玄會。返本之道著乎茲矣。
問。雖云眾生處處著復云引之令得出。請示玄宗令虛心無寄。
答。經言是法不
【現代漢語翻譯】 前面對得失的評論已經很清楚了。
問：前朝（前明）的得失自然是舊有的宗法制度。現在想要安心，希望聽到不同的說法。
答：想要安定心神而喜好奇異之說，這實在是進入佛道的巨大障礙，通達教義的極大毒害。現在我為你陳述這種失心之處。如果心有所安，那麼情感就會有所寄託；情感有所寄託，那麼名聲就會有所獲得；有所獲得，那麼就會有所束縛；有所束縛，那就是眾多煩惱的府庫，萬般痛苦的林苑。你想要安定心神，卻招惹這樣的過失。又說希望聽到不同的說法，如果追求奇異，那麼奇異之外還有奇異，使得奇異無窮無盡。古語說，真正的言論最終歸於競爭，辨析宗義越發出於喜好奇異。這可以說是離城越遠，歧路越多，背離真理越厲害，迷失真理越嚴重。如果一定要領會空宗，契合玄寂，就應該在先前與冥昧相同，在後來與奇異不同。向內看，不自我見；向外聽，不聽我聞。空虛其心，充實其照，這就是聽到了從未聽過的，未曾有過的佛法。這樣的佛法，稱為《法華經》。《法華經》的大宗，其意義就在這裡。
問：如果心有所依，就稱為有所束縛，那麼情感沒有寄託，是否又會沾染虛無呢？這就像逃離山峰卻又奔向山谷，都不能免於患難。所以下經說：『若有若無見具足六十二。』
答：你問的確實如此。先前是爲了藉助『無』來擺脫『有』，『有』的病癥既然消除了，『無』也不要停留。《釋論》說，如同霜雹摧殘草木，草木枯死而霜雹也消融了。如果能夠遠離有無兩邊，才能稱為妙悟。
問：有和無都遠離，才可以使兩種偏見不產生。現在說明既不是有也不是無，那就墮入了愚癡的論調了。
答：你最初被『有』所滯礙，接著又沾染了『無』。現在雖然『有』和『無』兩種病癥都消除了，但『雙非』的毛病又產生了。可以說眾生處處執著，這話應驗了。如果能夠遠離有無兩邊，不執著于中道，那麼心境空寂無所寄託，真理自然會玄妙地領會。返回本源的道路就在這裡了。
問：雖然說眾生處處執著，又說引導他們得以解脫。請您開示玄妙的宗旨，使我虛心無所寄託。
答：《經》中說，『是法不
【English Translation】 The previous comments on gains and losses are already clear.
Question: The gains and losses of the previous dynasty (the Ming Dynasty) are naturally the old patriarchal system. Now I want to settle my mind and hope to hear different opinions.
Answer: Wanting to settle the mind and being fond of strange theories is indeed a huge obstacle to entering the Buddhist path and a great poison to understanding the teachings. Now I will explain to you the points of losing your mind. If the mind has something to rely on, then emotions will be attached to it; if emotions are attached to it, then fame will be gained; if something is gained, then there will be bondage; if there is bondage, then that is the treasury of numerous troubles and the forest garden of all kinds of suffering. You want to settle your mind, but you are inviting such faults. Also, you say you want to hear different opinions. If you seek strangeness, then there is strangeness beyond strangeness, making strangeness endless. An ancient saying says that true words ultimately lead to competition, and distinguishing doctrines increasingly comes from a fondness for strangeness. This can be said to be like going farther and farther away from the city, with more and more forks in the road, deviating more and more from the truth, and losing the truth more and more seriously. If you must understand the empty sect and be in harmony with profound stillness, you should be the same as darkness before and different from strangeness after. Looking inward, do not see yourself; listening outward, do not hear yourself. Empty your mind and fill your illumination, which is hearing what has never been heard before, the unprecedented Dharma. Such Dharma is called the 'Lotus Sutra' (Fahua Jing). The great purpose of the 'Lotus Sutra' (Fahua Jing) lies in this.
Question: If the mind has something to rely on, it is called bondage, then if emotions have nothing to rely on, will they be contaminated by emptiness again? It's like escaping from a peak but running into a valley, neither of which can avoid hardship. Therefore, the lower sutra says: 'If there is or is not, views are fully equipped with sixty-two.'
Answer: What you asked is indeed the case. Previously, it was to use 'non-existence' to get rid of 'existence'. Now that the disease of 'existence' has been eliminated, 'non-existence' should not be retained either. The 'Shastra' (Shilun) says, like frost and hail destroying grass and trees, the grass and trees wither and the frost and hail also melt away. If you can stay away from the two extremes of existence and non-existence, then it can be called wonderful enlightenment.
Question: If both existence and non-existence are separated, then the two views cannot arise. Now it is clear that neither existence nor non-existence falls into the theory of foolishness.
Answer: You were initially hindered by 'existence', and then you were contaminated by 'non-existence'. Now, although the two diseases of 'existence' and 'non-existence' have been eliminated, the problem of 'neither existence nor non-existence' has arisen again. It can be said that sentient beings are attached everywhere, and this saying is verified. If you can stay away from the two extremes of existence and non-existence and not be attached to the middle way, then the mind will be empty and without reliance, and the truth will naturally be understood mysteriously. The way to return to the origin is here.
Question: Although it is said that sentient beings are attached everywhere, it is also said to guide them to get out. Please show me the profound purpose so that I can be humble and have nothing to rely on.
Answer: The 'Sutra' (Jing) says, 'This Dharma is not'
可示言辭相寂滅。今當示不可示。子宜聞無所聞。此經以實相正法為宗。明因辨果。開權顯實皆是無名相中假名相說為其用也。
問。何以知實相正法為宗。
答。如前所引。是法不可示即是實相也。又過去二萬億日月燈明佛云。諸法實相義已為汝等說。又云諸法寂滅相不可以言宣。又云諸法從本來常自寂滅相文處甚多非可具舉。又夫欲辨宗須觀經題。題云妙法者即是正法。正法者如華嚴云。正法性遠離一切語言道一切趣非趣。皆悉寂滅相。正法絕於名相故乃名為妙。若四句所及何妙之有耶。
問。若非因非果亦應非正非邪非虛非實。何故名為實相正法耶。
答。實如所問。非邪非正非實非虛不知何以目之。為欲出處眾生於無名相中假名相說。故強名正法耳。故大經云低羅婆夷實不食油強名食油。皆有類也。
問。若言非因非果非虛非實者。斯乃真諦四亡。復何開一乘妙旨。
答。既言非因非果亦非俗非真非緣非觀。故釋論解般若云。因是一邊果是一邊。離是二邊名為中道。又云緣是一邊觀是一邊。離是二邊乃名中道。肇公涅槃論云。法無有無之相故無數于外。聖無有無之智故無心於內。于外無數于內無心。彼已寂滅乃名涅槃。豈是真諦。
問。云何因果為用耶。
【現代漢語翻譯】 現代漢語譯本： 可以展示的言辭都是對錶相的描述，寂滅才是真相。現在要展示的是不可展示的，你應該聽那無法聽到的。這部經以實相正法為宗旨，闡明因果，開啟權宜之法，彰顯真實之法，這些都是在沒有名相中假借名相來說明它的作用。
問：憑什麼知道實相正法是宗旨？
答：就像前面所引用的，『是法不可示』就是實相。還有，過去二萬億日月燈明佛（Dìyuè dēngmíng fó，過去佛名）說：『諸法實相的意義我已經為你們說了。』又說：『諸法寂滅的相，不可以用言語宣說。』又說：『諸法從本來就常是寂滅相。』這樣的經文很多，不能全部列舉。而且要辨別宗旨，必須看經題。經題說『妙法』，就是正法。正法就像《華嚴經》所說：『正法的性質遠離一切語言之道，一切趣向和非趣向，都完全是寂滅相。』正法超越了名相，所以才稱為『妙』。如果被四句所能概括，還有什麼『妙』可言呢？
問：如果既非因也非果，也應該既非正也非邪，既非虛也非實，為什麼稱為實相正法呢？
答：確實像你所問的，非邪非正，非實非虛，不知道用什麼來稱呼它。爲了使眾生脫離困境，所以在沒有名相中假借名相來說明，所以勉強稱它為正法罷了。所以《大般涅槃經》說，低羅婆夷（Dīluópóyí，一種鳥名）實際上不吃油，卻勉強說它吃油，都是有類似的道理的。
問：如果說非因非果，非虛非實，那麼這就是真諦完全喪失，又如何開啟一乘妙旨呢？
答：既然說非因非果，也非俗諦非真諦，非緣起非觀照。所以《釋論》解釋《般若經》說：『因是一邊，果是一邊，離開這兩邊就叫做中道。』又說：『緣是一邊，觀是一邊，離開這兩邊才叫做中道。』鳩摩羅什（Jiūmóluóshí，著名譯經師）的弟子僧肇（Sēngzhào，人名）在《涅槃論》中說：『法沒有有無的相，所以不能用數量來衡量它。聖人沒有有無的智慧，所以內心沒有分別。』對外不能用數量衡量，對內沒有分別心，這樣就寂滅了，才叫做涅槃。哪裡是（世俗的）真諦呢？
問：因果是怎樣發揮作用的呢？
【English Translation】 English version: Words that can be shown are descriptions of appearances, and stillness is the truth. Now, what is to be shown is the unshowable, and you should hear what cannot be heard. This sutra takes the true aspect of the right Dharma as its principle, clarifying cause and effect, opening up expedient means, and revealing the true Dharma. These are all using borrowed names in the absence of names to explain its function.
Question: How do we know that the true aspect of the right Dharma is the principle?
Answer: As quoted earlier, 'This Dharma cannot be shown' is the true aspect. Also, the past two billion Sun Moon Lamp Buddhas (Dìyuè dēngmíng fó, name of a past Buddha) said, 'I have already explained the meaning of the true aspect of all Dharmas to you.' It also said, 'The aspect of stillness of all Dharmas cannot be expressed in words.' It also said, 'All Dharmas are always in a state of stillness from the beginning.' There are many such passages in the scriptures, which cannot all be listed. Moreover, to distinguish the principle, one must look at the title of the sutra. The title says 'Wonderful Dharma,' which is the right Dharma. The right Dharma is like what the Avatamsaka Sutra says: 'The nature of the right Dharma is far from all paths of language, and all tendencies and non-tendencies are completely in a state of stillness.' The right Dharma transcends names and appearances, so it is called 'Wonderful.' If it can be encompassed by four phrases, what 'wonder' is there?
Question: If it is neither cause nor effect, it should be neither right nor wrong, neither false nor true. Why is it called the true aspect of the right Dharma?
Answer: Indeed, as you asked, it is neither wrong nor right, neither true nor false, and we do not know what to call it. In order to liberate sentient beings from their predicament, we use borrowed names in the absence of names to explain it, so we reluctantly call it the right Dharma. Therefore, the Nirvana Sutra says that the Dīluópóyí (name of a bird) does not actually eat oil, but we reluctantly say that it eats oil. There are similar reasons for this.
Question: If it is said that it is neither cause nor effect, neither false nor true, then the true meaning is completely lost. How can we open up the wonderful meaning of the One Vehicle?
Answer: Since it is said that it is neither cause nor effect, neither conventional truth nor ultimate truth, neither dependent origination nor contemplation, the Shastra explains the Prajna Sutra by saying, 'Cause is one extreme, effect is one extreme, and leaving these two extremes is called the Middle Way.' It also says, 'Condition is one extreme, contemplation is one extreme, and leaving these two extremes is called the Middle Way.' The disciple of Kumārajīva (Jiūmóluóshí, famous translator of scriptures), Sengzhao (Sēngzhào, personal name), said in the Nirvana Sutra, 'The Dharma has no aspect of existence or non-existence, so it cannot be measured by quantity. The sage has no wisdom of existence or non-existence, so there is no discrimination in his mind.' If it cannot be measured by quantity externally and there is no discriminating mind internally, then it is still and is called Nirvana. Where is the (mundane) truth?
Question: How do cause and effect function?
答。正法實非因果。為眾生開因果法門。故名為用。權實亦爾。但今明因果異舊因果。所言因者具足二因。一者佛性二者緣因。以眾生有佛性故修萬行方得成佛也。所言果者亦具二果。一無德不圓。二無累不盡。此義現法華論后當說之。故言正法為體因果為用也。
法華玄論卷第二(終) 大正藏第 34 冊 No. 1720 法華玄論
法華玄論卷第三
胡吉藏撰
問。釋論解問乘品云。列十種大經所謂云經大云經華手經法華經等。是摩訶波若經于中最為深大。又論第百卷云。法華是秘密法明阿羅漢受記作佛。波若非秘密法不明二乘作佛。又論釋畢定品云。須菩提聞法華經明一切眾生皆作佛。又聞波若經中有退。是故今問佛。是菩薩為畢定為不畢定。又釋論大明品云。諸餘善法入波若中。論云諸餘善法謂法華經。又云法華是波若果名。是五處論文有三相違。初文列般若勝而法華等劣。第二文般若淺法華深。餘三不別淺深。此三相違云何會通耶。
答。依五時之說四宗之論。言此相害鉾楯不可會通。
問。云何爾耶。
答。眾師並云般若淺而法華深。決定無有言般若勝而法華劣。故知不可通也。
問。既與舊說相違今云何融會耶。
答。須廣詳舊論
【現代漢語翻譯】 答：正法實際上並非因果關係。爲了眾生才開設因果法門，所以說它是『用』。權法和實法也是如此。但現在所說的因果與以前所說的因果不同。所說的『因』，具備兩種因：一是佛性，二是緣因。因為眾生具有佛性，所以修行各種善行才能成佛。所說的『果』，也具備兩種果：一是沒有功德不圓滿，二是沒消除業障不徹底。這個意義在《法華論》後面會詳細說明。所以說正法是『體』，因果是『用』。
《法華玄論》卷第二（終） 大正藏第34冊 No. 1720 《法華玄論》
《法華玄論》卷第三
胡吉藏 撰
問：釋論解釋《問乘品》時說，列舉了十種大經，如《云經》、《大云經》、《華手經》、《法華經》等。《摩訶般若經》在其中最為深奧廣大。又論第百卷說，《法華經》是秘密法，說明阿羅漢受記作佛。《般若經》不是秘密法，不說明二乘（聲聞、緣覺）作佛。又論解釋《畢定品》時說，須菩提聽聞《法華經》后明白一切眾生都能成佛，又聽聞《般若經》後有人退轉。所以現在問佛，菩薩是必定成佛還是不一定成佛。又釋論《大明品》說，各種其餘的善法都歸入《般若經》中。論中說各種其餘的善法指的就是《法華經》。又說《法華經》是《般若經》的果實。這五處論文有三處互相矛盾。最初的文說《般若經》殊勝而《法華經》等經典較差。第二處文說《般若經》淺顯而《法華經》深奧。其餘三處沒有區分淺顯深奧。這三處矛盾應該如何會通呢？
答：依照五時判教的說法和四宗的論點，這些相互衝突的觀點就像矛和盾一樣，無法會通。
問：為什麼這樣說呢？
答：各位法師都說《般若經》淺顯而《法華經》深奧，絕對沒有人說《般若經》殊勝而《法華經》較差。所以知道這些觀點是無法會通的。
問：既然與舊的說法相違背，現在應該如何融合會通呢？
答：需要詳細地分析舊的論述。
【English Translation】 Answer: The True Dharma is not actually cause and effect. It is for the sake of sentient beings that the Dharma gate of cause and effect is opened, hence it is called 'function'. The provisional and the real are also like this. However, the cause and effect spoken of now are different from the cause and effect spoken of in the past. The 'cause' that is spoken of possesses two causes: first, Buddha-nature (Tathāgatagarbha); second, conditioning cause (pratyaya-hetu). Because sentient beings have Buddha-nature, they can cultivate myriad practices to attain Buddhahood. The 'fruit' that is spoken of also possesses two fruits: first, without merit, it is not complete; second, without eliminating karmic obstacles, it is not thorough. This meaning will be explained in detail later in the Treatise on the Lotus Sutra (Fahua Lun). Therefore, it is said that the True Dharma is the 'substance' (essence), and cause and effect is the 'function'.
Profound Meaning of the Lotus Sutra, Scroll 2 (End) Taisho Tripitaka, Volume 34, No. 1720, Profound Meaning of the Lotus Sutra
Profound Meaning of the Lotus Sutra, Scroll 3
Composed by Huiji Zang
Question: The commentary explaining the Chapter on the Question of the Expedient (Wen Cheng Pin) says that it lists ten great sutras, such as the Cloud Sutra (Yun Jing), the Great Cloud Sutra (Da Yun Jing), the Flower Hand Sutra (Hua Shou Jing), and the Lotus Sutra (Fahua Jing), etc. The Mahāprajñāpāramitā Sutra (Mohe Bore Jing) is the most profound and vast among them. Also, the hundredth scroll of the commentary says that the Lotus Sutra is a secret Dharma, explaining that Arhats receive predictions of becoming Buddhas. The Prajñā Sutra is not a secret Dharma and does not explain that the Two Vehicles (Śrāvakas and Pratyekabuddhas) become Buddhas. Furthermore, the commentary explaining the Chapter on Prediction (Bi Ding Pin) says that Subhuti, after hearing the Lotus Sutra, understood that all sentient beings can become Buddhas, but after hearing the Prajñā Sutra, some people regressed. Therefore, I now ask the Buddha, are Bodhisattvas certain to attain Buddhahood or not? Also, the commentary explaining the Chapter on Great Light (Da Ming Pin) says that all other good Dharmas enter into the Prajñā Sutra. The commentary says that all other good Dharmas refer to the Lotus Sutra. It also says that the Lotus Sutra is the fruit of the Prajñā Sutra. These five passages of the commentary have three contradictory points. The initial passage says that the Prajñā Sutra is superior while the Lotus Sutra and other sutras are inferior. The second passage says that the Prajñā Sutra is shallow while the Lotus Sutra is profound. The remaining three passages do not distinguish between shallow and profound. How should these three contradictions be reconciled?
Answer: According to the teachings of the Five Periods and the doctrines of the Four Schools, these conflicting views are like a spear and a shield, and cannot be reconciled.
Question: Why do you say that?
Answer: All the masters say that the Prajñā Sutra is shallow while the Lotus Sutra is profound. Absolutely no one says that the Prajñā Sutra is superior while the Lotus Sutra is inferior. Therefore, it is known that these views cannot be reconciled.
Question: Since it contradicts the old teachings, how should it be integrated and reconciled now?
Answer: It is necessary to analyze the old discourses in detail.
意乃明所以然者。此雖數句之文乃網羅佛教。不可輕言宜諦詳究。
問。舊說云何。
答。宋道場寺惠觀法師著涅槃序明教有二種。一頓教即華嚴之流。二漸教謂五時之說。後人更加其一復有無方教也。三大法師並皆用之。爰至北土還影五教制於四宗。今依大乘經論詳其得失。釋論云佛法有二種一者大乘藏二者小乘三藏。又云佛法有二道一者聲聞道二菩提薩埵道。前約法分兩后就人開二。又釋論云佛滅后迦葉與阿難結集三藏。文殊彌勒亦與阿難結集摩訶衍藏。大經云字有二種。一半字二滿字。為聲聞說半字為菩薩說滿字。又云諸大眾凡有二種。一求小乘二求大乘。昔于波羅捺為聲聞轉小法輪。今始於此拘尸那城為諸菩薩轉大法輪。又法華云昔于波羅捺轉生滅小輪。今至鷲山轉無生滅大輪。又法華明二種教。一教聲聞二教菩薩。教聲聞者如雇之除糞。教菩薩者如付窮子財。從付財已去皆是教菩薩。又唯有草菴及以大宅。唯有中道化城及以寶所。又攝大乘論明聲聞法菩薩法。聲聞法但斷惑障。菩薩法斷惑智二障。又地論明二藏與釋論同。又凈名云菩薩法藏所攝。則知有聲聞法藏所攝。又中論云聲聞法入第一義道。摩訶衍入第一義道。又一切經初皆列二眾。一小乘眾二大乘眾。如是等處處經論但明大小二乘。故
【現代漢語翻譯】 現代漢語譯本： 『意乃明所以然者』，意思是明白事物之所以然的道理。這雖然只有幾句話，卻概括了佛教的精髓。不可輕易放過，應該仔細研究。
問：舊的說法是怎樣的？
答：南朝宋道場寺的惠觀法師在《涅槃序》中闡明佛教有兩種教法：一是頓教，即如《華嚴經》一類的教法；二是漸教，即五時說的教法。後人又增加了一種，即無方教。三大法師都採用這種說法。到了北方，還影射出五教，制定為四宗。現在依據大乘經論詳細分析其中的得失。《釋論》說，佛法有兩種：一是大乘藏，二是小乘三藏。又說，佛法有兩條道路：一是聲聞道，二是菩提薩埵道。前者從法的角度分為兩種，後者就人的根器分為兩種。又《釋論》說，佛陀滅度后，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）和阿難（Ānanda，佛陀十大弟子之一，以記憶力超群著稱）結集了三藏。文殊（Mañjuśrī，文殊菩薩，象徵智慧）和彌勒（Maitreya，彌勒菩薩，未來佛）也與阿難結集了摩訶衍藏（Mahāyāna-sūtra-piṭaka，大乘經藏）。《大般涅槃經》說，字有兩種：一半字和滿字。為聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）說半字，為菩薩（Bodhisattva，立志成佛的修行者）說滿字。又說，大眾凡有兩種：一是求小乘（Hīnayāna，以自我解脫為目標的教法），二是求大乘。過去在波羅奈（Varanasi，古印度城市，釋迦牟尼初轉法輪之地）為聲聞轉小法輪（Dharmacakra，佛法之輪）。現在開始在此拘尸那城（Kushinagar，佛陀涅槃之地）為諸菩薩轉大法輪。又《法華經》（Lotus Sūtra）說，過去在波羅奈轉生滅小輪，現在到鷲山（Gṛdhrakūṭa，靈鷲山，佛陀說法之地）轉無生滅大輪。又《法華經》闡明兩種教法：一是教聲聞，二是教菩薩。教聲聞就像僱人清除糞便，教菩薩就像把財產交給窮困的兒子。從交付財產開始，都是教菩薩。又只有草菴和大宅，只有中道化城和寶所。又《攝大乘論》（Mahāyānasaṃgraha）闡明聲聞法和菩薩法。聲聞法只斷除惑障，菩薩法則斷除惑障和智障兩種障礙。又《地論》闡明二藏，與《釋論》相同。又《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）說，菩薩法藏所攝，就知道有聲聞法藏所攝。又《中論》（Mūlamadhyamakakārikā）說，聲聞法進入第一義道，摩訶衍進入第一義道。又一切經的開頭都列出二眾：一是小乘眾，二是大乘眾。像這樣，處處經論都只闡明大小二乘。
【English Translation】 English version: 'Intention is to understand the reason why things are as they are.' Although this is only a few sentences, it encompasses the essence of Buddhism. It should not be taken lightly but should be carefully studied in detail.
Question: What is the old explanation?
Answer: The Dharma Master Huiguan of Daochang Temple in the Song Dynasty, in his 'Nirvana Preface,' clarified that there are two types of Buddhist teachings: first, the sudden teaching, such as the Avatamsaka Sutra; and second, the gradual teaching, referring to the Five Periods Theory. Later, people added another one, which is the non-directional teaching. The three great Dharma Masters all used this explanation. When it reached the Northern lands, it even reflected the Five Teachings and established the Four Schools. Now, based on the Mahayana sutras and treatises, we will analyze its merits and demerits in detail. The Shastra (Commentary) says that there are two types of Buddha-dharma: first, the Mahayana-pitaka (Mahāyāna-sūtra-piṭaka, Great Vehicle Collection); and second, the Three Pitakas of the Hinayana (Hīnayāna, Lesser Vehicle). It also says that there are two paths in Buddha-dharma: first, the path of the Śrāvaka (Śrāvaka, 'hearer', a disciple who attains enlightenment by listening to the Buddha's teachings); and second, the path of the Bodhisattva (Bodhisattva, an enlightened being who postpones their own nirvana to help others). The former divides into two from the perspective of the Dharma, and the latter divides into two based on the capacity of the people. Furthermore, the Shastra says that after the Buddha's Parinirvana, Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices) and Ānanda (Ānanda, one of the Buddha's ten great disciples, known for his excellent memory) compiled the Three Pitakas. Mañjuśrī (Mañjuśrī, the Bodhisattva of Wisdom) and Maitreya (Maitreya, the future Buddha) also compiled the Mahāyāna-pitaka with Ānanda. The Mahaparinirvana Sutra says that there are two types of characters: half-characters and full-characters. Half-characters are spoken for the Śrāvakas, and full-characters are spoken for the Bodhisattvas. It also says that there are two types of assemblies: first, those who seek the Hinayana; and second, those who seek the Mahayana. In the past, in Varanasi (Varanasi, an ancient Indian city where the Buddha first turned the Wheel of Dharma), the small Wheel of Dharma (Dharmacakra, the Wheel of Dharma) was turned for the Śrāvakas. Now, here in Kushinagar (Kushinagar, the place of the Buddha's Parinirvana), the great Wheel of Dharma is turned for the Bodhisattvas. Furthermore, the Lotus Sutra (Lotus Sūtra) says that in the past, in Varanasi, the small wheel of birth and death was turned; now, on Gṛdhrakūṭa (Gṛdhrakūṭa, Vulture Peak Mountain, where the Buddha taught), the great wheel of no birth and no death is turned. Furthermore, the Lotus Sutra clarifies two types of teachings: first, teaching the Śrāvakas; and second, teaching the Bodhisattvas. Teaching the Śrāvakas is like hiring someone to remove excrement; teaching the Bodhisattvas is like giving wealth to a poor son. From the point of giving wealth onwards, it is all teaching the Bodhisattvas. Furthermore, there is only a thatched hut and a large house, only a middle way illusory city and a treasure place. Furthermore, the Mahāyānasaṃgraha (Mahāyānasaṃgraha, Summary of the Great Vehicle) clarifies the Śrāvaka-dharma and the Bodhisattva-dharma. The Śrāvaka-dharma only cuts off the afflictive obscurations; the Bodhisattva-dharma cuts off both the afflictive and the cognitive obscurations. Furthermore, the Treatise on the [Ten] Bhūmis clarifies the Two Pitakas, which is the same as the Shastra. Furthermore, the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Nirdeśa Sūtra) says that what is included in the Bodhisattva-pitaka, then it is known that there is what is included in the Śrāvaka-pitaka. Furthermore, the Mūlamadhyamakakārikā (Mūlamadhyamakakārikā, Fundamental Verses on the Middle Way) says that the Śrāvaka-dharma enters the ultimate truth, and the Mahayana enters the ultimate truth. Furthermore, at the beginning of all sutras, two assemblies are listed: first, the Hinayana assembly; and second, the Mahayana assembly. Like this, everywhere in the sutras and treatises, only the Two Vehicles, the Great and Small, are clarified.
唯有二種法輪不應立三教也。又以理推之眾生根有二種。一堪受佛道二不堪受大道。堪受大道為說佛乘名為大乘。不堪受者為說小乘。故知但應有二不應立三也。又三教之言無的明據不可用也。
次明亦無漸教。舊云波若是三乘通教凡引四文。初云欲得聲聞地者。當學波若乃至欲得菩薩地者。當學般若。又云是波若中廣說三乘之教。又云二乘智斷是菩薩無生法忍。又云欲住須陀洹者亦不應離是忍。故知波若是三乘通教。
評曰。論序說波若因緣意云。於三藏中但為聲聞說法未說菩薩行。今欲為彌勒等廣說菩薩行故說波若。不言今欲通說三乘人行故說波若。即知波若非三乘通教。又論云波若不屬二乘但屬菩薩。若波若是三乘通教者則應通屬三乘。不應但屬菩薩。又論云在菩薩心中名波若。在聲聞心中名道品。又云在菩薩心中名陀羅尼。在二乘心中名為道品。若波若是三乘通教則在三乘心通名波若。不應有別名也。又難曰。若三乘通學波若波若是三乘通教者。涅槃經云三乘之人同觀中道。下智觀故得聲聞菩提。乃至上智觀故得諸佛菩提。亦應是三乘通教。若言蓋是涅槃一枝之義不足以證大宗者。勸學品勸三乘學波若亦是一句之言。不足以證其通致。又云波若出生三乘。故是三乘通教者。大經云即是聲聞藏出生
【現代漢語翻譯】 現代漢語譯本：只有兩種法輪，不應設立三種教法。再從道理上推斷，眾生的根器有兩種：一種堪能接受佛道，一種不堪能接受佛道。對於堪能接受佛道的，為他們宣說佛乘，稱為大乘；對於不堪能接受佛道的，為他們宣說小乘。所以可知只應有兩種教法，不應設立三種。而且，關於三種教法的說法，沒有明確的依據，不可採用。
其次說明也沒有漸教。舊說認為《般若經》（Prajna）是三乘共通的教法，通常引用四段經文。第一段說：『想要獲得聲聞果位的，應當學習般若』，乃至『想要獲得菩薩果位的，應當學習般若』。又說：『這部般若經中廣泛地宣說了三乘的教法』。又說：『二乘的智慧斷惑是菩薩的無生法忍』。又說：『想要安住于須陀洹果位的，也不應離開這種忍』。所以可知般若是三乘共通的教法。
評論說：《論》的序言說明般若的因緣，意思是說：在三藏中，只是為聲聞說法，沒有說菩薩的修行。現在想要為彌勒（Maitreya）等廣說菩薩的修行，所以宣說般若。並沒有說現在想要共通地宣說三乘人的修行，所以宣說般若。由此可知般若不是三乘共通的教法。而且，《論》中說般若不屬於二乘，只屬於菩薩。如果般若是三乘共通的教法，那麼就應該共通地屬於三乘，不應該只屬於菩薩。而且，《論》中說在菩薩心中稱為般若，在聲聞心中稱為道品。又說在菩薩心中稱為陀羅尼（Dharani），在二乘心中稱為道品。如果般若是三乘共通的教法，那麼在三乘心中都應該稱為般若，不應該有別的名稱。又有人反駁說：如果三乘共同學習般若，般若是三乘共通的教法，那麼《涅槃經》（Nirvana Sutra）中說三乘之人共同觀察中道，下等智慧觀察中道，因此獲得聲聞菩提，乃至上等智慧觀察中道，因此獲得諸佛菩提，也應該是三乘共通的教法。如果說這只是《涅槃經》中一個分支的意義，不足以證明大的宗旨，那麼《勸學品》中勸三乘學習般若，也只是一句話，不足以證明其共通性。又有人說般若出生三乘，所以是三乘共通的教法，那麼《大經》中說就是聲聞藏出生。
【English Translation】 English version: There are only two kinds of Dharma wheels; three teachings should not be established. Furthermore, reasoning from principle, sentient beings have two kinds of faculties: one capable of receiving the Buddha path, and the other incapable of receiving the Great Path. For those capable of receiving the Great Path, the Buddha Vehicle is expounded, called the Mahayana (Great Vehicle); for those incapable, the Hinayana (Small Vehicle) is expounded. Therefore, it is known that there should only be two teachings, not three. Moreover, the statement about three teachings has no clear evidence and should not be used.
Secondly, it is explained that there is also no gradual teaching. The old saying considers the Prajna (Wisdom) Sutra to be a common teaching for the three vehicles, usually citing four passages. The first passage says: 'Those who wish to attain the Sravaka (Hearer) stage should study Prajna,' and even 'Those who wish to attain the Bodhisattva stage should study Prajna.' It also says: 'In this Prajna Sutra, the teachings of the three vehicles are extensively expounded.' It also says: 'The wisdom and severance of the two vehicles is the Bodhisattva's non-origination Dharma-kshanti (patience).' It also says: 'Those who wish to abide in the Srotapanna (Stream-enterer) stage should not depart from this patience.' Therefore, it is known that Prajna is a common teaching for the three vehicles.
The commentary says: The preface of the Treatise explains the cause and condition of Prajna, meaning that in the Tripitaka (Three Baskets), only the Dharma for Sravakas was expounded, and the practice of Bodhisattvas was not mentioned. Now, wanting to extensively expound the practice of Bodhisattvas for Maitreya (Future Buddha) and others, Prajna is expounded. It is not said that now wanting to commonly expound the practice of people of the three vehicles, Prajna is expounded. From this, it is known that Prajna is not a common teaching for the three vehicles. Moreover, the Treatise says that Prajna does not belong to the two vehicles but only to Bodhisattvas. If Prajna were a common teaching for the three vehicles, then it should commonly belong to the three vehicles, not only to Bodhisattvas. Moreover, the Treatise says that in the mind of a Bodhisattva, it is called Prajna; in the mind of a Sravaka, it is called the path factors. It also says that in the mind of a Bodhisattva, it is called Dharani (mantra); in the mind of the two vehicles, it is called the path factors. If Prajna were a common teaching for the three vehicles, then it should be commonly called Prajna in the minds of the three vehicles, and there should be no other name. Furthermore, someone refutes: If the three vehicles commonly study Prajna, and Prajna is a common teaching for the three vehicles, then the Nirvana Sutra (Final Passing Sutra) says that people of the three vehicles commonly observe the Middle Way, and lower wisdom observes the Middle Way, thus attaining Sravaka Bodhi (Enlightenment), and even higher wisdom observes the Middle Way, thus attaining the Buddhas' Bodhi, it should also be a common teaching for the three vehicles. If it is said that this is only a branch meaning of the Nirvana Sutra and is not enough to prove the great principle, then the 'Exhortation to Study' chapter exhorts the three vehicles to study Prajna, which is also just one sentence and is not enough to prove its commonality. Furthermore, someone says that Prajna gives birth to the three vehicles, so it is a common teaching for the three vehicles, then the Great Sutra says that it is the Sravaka Pitaka (Hearer's Collection) that gives birth.
諸聲聞。即是因緣藏出生緣覺。應是三乘通教。又勝鬘經明大地出四寶藏。攝受正法能生五乘。亦應是三乘通教。
問。此非難也。涅槃勝鬘明一乘佛性。波若不然。故不得為例。
答。若涅槃正明佛性。復有同明三乘觀中道者。波若正明教菩薩法亦勸三乘同學波若。此義應齊云何非例。又引釋論辨十種大經明波若最勝。既勝法華豈淺涅槃等耶。
問。波若未明常故知淺也。
答。經題中以引文竟今當更說。攝大乘論引波若云。乘有三種因乘緣乘果乘。果乘者謂常樂我凈。若爾波若以明四德云何非常。但人不解經意謂言無常耳。
問。龍樹何故不依此釋耶。
答。論主亦明無為波若。又云常住波若非無此意。
問。波若非三乘通教者何故勸三乘人通學波若耶。
答。今當爲子述之。從波若至涅槃皆是教菩薩法。但教菩薩法凡有二種。一顯教二亦顯亦密。如法華涅槃顯教菩薩。故明三乘人皆是菩薩波若亦顯亦密顯教菩薩密教二乘。顯教菩薩者令菩薩修學波若成佛道也。密教二乘者勸二乘學波若。亦令二乘成佛道也。如付財中說密示大法以為己任。故付窮子財。窮子根鈍不知不覺。謂學波若得證三乘。若言學波若成三乘者。猶窮子之氣類耳。
問。經及釋論親明
【現代漢語翻譯】 現代漢語譯本： 諸位聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）。即是因緣藏中出生緣覺（Pratyekabuddha，不依師教，通過自身觀察因緣而覺悟者）。這應屬於三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）共通的教義。又《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中闡明大地涌出四寶藏，攝受正法，能生五乘（人天乘，聲聞乘，緣覺乘，菩薩乘，佛乘）。也應屬於三乘共通的教義。
問：這並非難點。《涅槃經》（Mahāparinirvāṇa Sūtra）和《勝鬘經》闡明一乘（Ekāyana，唯一成佛之道）佛性（Buddhadhātu，成佛的可能性或潛質），而《般若經》（Prajñāpāramitā Sūtra）並非如此，所以不能作為例子。
答：如果《涅槃經》明確闡明佛性，也有經文同樣闡明三乘觀中道（Madhyamaka，不落兩邊的中正之道）。《般若經》明確闡明教導菩薩（Bodhisattva，立志成佛的修行者）之法，也勸導三乘人共同學習般若。此義理應當相同，為何不能作為例子？又引用《釋論》（Mahāprajñāpāramitopadeśa）辨析十種大經，說明般若最為殊勝。既然勝過《法華經》（Lotus Sūtra），難道會比《涅槃經》等淺顯嗎？
問：《般若經》未闡明常（nitya，永恒不變），所以可知其淺顯。
答：在經題中已經引用經文完畢，現在應當再次說明。《攝大乘論》（Mahāyānasaṃgraha）引用《般若經》說：『乘有三種，因乘、緣乘、果乘。』果乘指的是常、樂（sukha，真樂）、我（ātman，真我）、凈（śubha，清凈）。如果這樣，《般若經》已經闡明四德（四種涅槃的功德），為何說非常？只是人不理解經意，才說它是無常罷了。
問：龍樹（Nāgārjuna，中觀學派創始人）為何不依據這種解釋呢？
答：論主（指龍樹）也闡明無為（asaṃskṛta，不生不滅的境界）般若，又說常住（nityasthita，永恒存在）般若，並非沒有此意。
問：如果《般若經》不是三乘共通的教義，為何勸導三乘人共同學習般若呢？
答：現在我來為你闡述。從《般若經》到《涅槃經》都是教導菩薩之法。但教導菩薩之法大致有兩種：一是顯教（nītārtha，直接了義的教法），二是亦顯亦密（neyārtha，需要進一步解釋的教法）。如《法華經》、《涅槃經》是顯教菩薩，所以闡明三乘人都是菩薩。《般若經》是亦顯亦密，顯教菩薩，密教二乘。顯教菩薩，是令菩薩修學般若，成就佛道。密教二乘，是勸導二乘學習般若，也令二乘成就佛道。如《法華經》付財（比喻佛陀將大法傳授給弟子）中說，秘密地指示大法，以為己任。所以才將家業託付給窮子（比喻二乘人）。窮子根器遲鈍，不知不覺，以為學習般若可以證得三乘。如果說學習般若成就三乘，就如同窮子的氣量罷了。
問：經文及《釋論》親自闡明……
【English Translation】 English version: Those Śrāvakas (listeners, disciples who attain enlightenment by hearing the Buddha's teachings) are Pratyekabuddhas (solitary Buddhas, those who attain enlightenment on their own without a teacher) born from the treasury of conditions. This should belong to the common teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Furthermore, the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā Sūtra) clarifies that the earth produces four treasure troves, embracing the true Dharma, capable of generating the Five Vehicles (human and celestial vehicle, Śrāvaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle, Buddha vehicle). This should also belong to the common teachings of the Three Vehicles.
Question: This is not a difficult point. The Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) and the Śrīmālādevī Siṃhanāda Sūtra clarify the Buddha-nature (Buddhadhātu, the potential for Buddhahood) of the One Vehicle (Ekāyana, the single path to Buddhahood), while the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra) does not, so it cannot be taken as an example.
Answer: If the Mahāparinirvāṇa Sūtra clearly elucidates Buddha-nature, there are also scriptures that similarly elucidate the Middle Way (Madhyamaka, the path of non-attachment to extremes) from the perspective of the Three Vehicles. The Prajñāpāramitā Sūtra clearly elucidates the teachings for Bodhisattvas (those who aspire to Buddhahood), and also encourages those of the Three Vehicles to study Prajñā (wisdom). These meanings should be the same, so why can't it be taken as an example? Furthermore, the Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom) is cited to distinguish the ten great sutras, explaining that Prajñā is the most supreme. Since it surpasses the Lotus Sūtra, how could it be shallower than the Mahāparinirvāṇa Sūtra, etc.?
Question: The Prajñāpāramitā Sūtra does not clarify permanence (nitya, eternal and unchanging), so it can be known to be shallow.
Answer: The scripture has already been quoted in the title of the sutra, and now it should be explained again. The Mahāyānasaṃgraha (Compendium of the Mahayana) quotes the Prajñāpāramitā Sūtra, saying: 'There are three vehicles: the cause vehicle, the condition vehicle, and the result vehicle.' The result vehicle refers to permanence, bliss (sukha, true happiness), self (ātman, true self), and purity (śubha, pure). If so, the Prajñāpāramitā Sūtra has already clarified the Four Virtues (the four qualities of Nirvana), so how can it be said to be impermanent? It is only that people do not understand the meaning of the scripture and say that it is impermanent.
Question: Why did Nāgārjuna (founder of the Madhyamaka school) not rely on this explanation?
Answer: The author of the treatise (referring to Nāgārjuna) also clarifies unconditioned (asaṃskṛta, the realm of non-arising and non-ceasing) Prajñā, and also says that permanently abiding (nityasthita, eternally existing) Prajñā is not without this meaning.
Question: If the Prajñāpāramitā Sūtra is not a common teaching of the Three Vehicles, why does it encourage those of the Three Vehicles to study Prajñā together?
Answer: Now I will explain it for you. From the Prajñāpāramitā Sūtra to the Mahāparinirvāṇa Sūtra, all are teachings for Bodhisattvas. But there are roughly two types of teachings for Bodhisattvas: one is explicit teaching (nītārtha, teachings of definitive meaning), and the other is both explicit and implicit (neyārtha, teachings that require further interpretation). For example, the Lotus Sūtra and the Mahāparinirvāṇa Sūtra are explicit teachings for Bodhisattvas, so they clarify that those of the Three Vehicles are all Bodhisattvas. The Prajñāpāramitā Sūtra is both explicit and implicit, explicit teaching for Bodhisattvas, and implicit teaching for the Two Vehicles. Explicit teaching for Bodhisattvas is to enable Bodhisattvas to study Prajñā and attain Buddhahood. Implicit teaching for the Two Vehicles is to encourage the Two Vehicles to study Prajñā, also enabling the Two Vehicles to attain Buddhahood. As the Lotus Sutra says in the parable of entrusting wealth (a metaphor for the Buddha entrusting the great Dharma to his disciples), secretly indicating the great Dharma, taking it as one's own responsibility. That is why the family business is entrusted to the poor son (a metaphor for the Two Vehicles). The poor son is dull in capacity, unaware, and thinks that studying Prajñā can attain the Three Vehicles. If it is said that studying Prajñā attains the Three Vehicles, it is just like the capacity of the poor son.
Question: The scripture and the treatise personally clarify...
學波若成二乘。云何作此釋耶。
答。學波若成二乘者此終是不識波若是菩薩法證二乘耳。若必識波若是菩薩法即學波若不證二乘。
問。何以知然。
答。若學波若證二乘者即在二乘心應名真波若。何故論云在二乘心不名波若。又何得初勸二乘學于波若。后證二乘果而不名波若耶。希求味之賢留心此意也。又學波若成二乘者。此是波若少許氣分耳。何以知之。釋論云二乘證空比菩薩空。譬如毛孔空比十方空。又攝大乘論云。二乘但得人空不得法空。故知二乘但得波若少許氣分。
問。若如后意者即以此言證波若。是三乘通教既得少許氣分。豈非通耶。
答。若得少分便說波若是三乘通教者。大經云如人得食亦名涅槃。二乘斷三界惑豈不得涅槃少分耶。故不應以少分之言證三乘通教。又小波若云。此經為大乘者說為最上乘者說。故知波若不通教三乘。
問。前言波若密教二乘。又何所據耶。
答。法華信解品云。而昔于菩薩前毀訾聲聞樂小法者。然佛實以大乘教化。故知波若密說一乘。此亦得即是顯說一乘。但窮子鈍根不覺知耳。以此推之不應言波若是三乘通教。又攝大乘論云。波若密說一乘。所以然者。一切法皆是真如。三乘不離真如。即說一乘義。但二乘人不覺知耳
【現代漢語翻譯】 現代漢語譯本 問：如果學習般若（Prajna，智慧）會成就二乘（Sravaka-yana and Pratyekabuddha-yana，聲聞乘和緣覺乘），為何要這樣解釋呢？
答：說學習般若成就二乘，這最終是不認識般若，以為它是菩薩法（Bodhisattva-yana，菩薩乘），而證得了二乘的果位。如果真正認識到般若是菩薩法，那麼學習般若就不會證得二乘。
問：憑什麼知道是這樣呢？
答：如果學習般若證得二乘，那麼（所證得的）就在二乘的心境中，應該被稱為真正的般若。為什麼《大智度論》中說在二乘的心境中不叫做般若呢？又怎麼能一開始勸二乘學習般若，後來證得二乘果位卻不叫做般若呢？希望有智慧的人能留意這個意思。而且，說學習般若成就二乘，這只是般若少許的氣分而已。憑什麼知道呢？《大智度論》中說，二乘所證的空（Sunyata，空性）比菩薩所證的空，就像毛孔的空比十方虛空的空。《攝大乘論》中也說，二乘只是證得了人空（Pudgala-sunyata，人無我），沒有證得法空（Dharma-sunyata，法無我）。所以知道二乘只是得到了般若少許的氣分。
問：如果按照後面的意思，那麼就用這句話來證明般若是三乘通教（Triyana，三乘共通的教法），既然得到了少許氣分，難道不是共通的嗎？
答：如果因為得到少許氣分就說般若是三乘通教，那麼《大般涅槃經》中說，如人得到食物也叫做涅槃（Nirvana，寂滅）。二乘斷除了三界（Trailokya，欲界、色界、無色界）的迷惑，難道沒有得到涅槃的少分嗎？所以不應該用少分之說來證明三乘通教。而且，《小品般若經》中說，這部經是為大乘（Mahayana，大乘）的人說的，為最上乘（Ekayana，一乘）的人說的。所以知道般若不是通教三乘。
問：前面說般若是秘密教化二乘，又有什麼依據呢？
答：《法華經·信解品》中說，過去在菩薩面前譭謗聲聞（Sravaka，聲聞），喜歡小法的人，實際上佛是以大乘（Mahayana，大乘）教化他們的。所以知道般若秘密地宣說一乘（Ekayana，一乘）。這也可以說是顯明地宣說一乘，只是窮子根性遲鈍沒有覺察到罷了。以此推斷，不應該說般若是三乘通教。而且，《攝大乘論》中說，般若秘密地宣說一乘。為什麼這樣說呢？一切法都是真如（Tathata，真如），三乘不離真如，就是說一乘的意義。只是二乘人不覺察罷了。
【English Translation】 English version Question: If learning Prajna (wisdom) leads to the attainment of the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana, the Vehicle of Hearers and the Vehicle of Solitary Buddhas), why is this explained in this way?
Answer: To say that learning Prajna leads to the attainment of the Two Vehicles ultimately means not recognizing Prajna as the Bodhisattva-yana (Bodhisattva Vehicle), and instead attaining the fruit of the Two Vehicles. If one truly recognizes Prajna as the Bodhisattva Dharma, then learning Prajna will not lead to the attainment of the Two Vehicles.
Question: How do we know this to be true?
Answer: If learning Prajna leads to the attainment of the Two Vehicles, then (what is attained) would be within the mind of the Two Vehicles, and should be called true Prajna. Why does the Mahaprajnaparamita-sastra say that it is not called Prajna in the mind of the Two Vehicles? And how can one initially encourage the Two Vehicles to learn Prajna, and then after attaining the fruit of the Two Vehicles, it is not called Prajna? I hope wise individuals will pay attention to this meaning. Furthermore, to say that learning Prajna leads to the attainment of the Two Vehicles, this is only a small fraction of Prajna's essence. How do we know this? The Mahaprajnaparamita-sastra says that the emptiness (Sunyata) realized by the Two Vehicles compared to the emptiness realized by the Bodhisattvas is like the emptiness of a pore compared to the emptiness of the ten directions. The Mahayana-samgraha also says that the Two Vehicles only attain the emptiness of the person (Pudgala-sunyata, selflessness of the individual), and do not attain the emptiness of phenomena (Dharma-sunyata, selflessness of phenomena). Therefore, we know that the Two Vehicles only attain a small fraction of Prajna's essence.
Question: If according to the latter meaning, then use this statement to prove that Prajna is a common teaching of the Three Vehicles (Triyana, the common teachings of the three vehicles), since a small fraction of the essence is attained, isn't it common?
Answer: If because a small fraction of the essence is attained, it is said that Prajna is a common teaching of the Three Vehicles, then the Mahaparinirvana Sutra says that like a person obtaining food is also called Nirvana. The Two Vehicles eradicate the delusions of the Three Realms (Trailokya, the desire realm, the form realm, and the formless realm), haven't they attained a small fraction of Nirvana? Therefore, one should not use the statement of a small fraction to prove the common teaching of the Three Vehicles. Moreover, the Smaller Prajnaparamita Sutra says that this sutra is spoken for those of the Mahayana (Great Vehicle), and for those of the Supreme Vehicle (Ekayana, One Vehicle). Therefore, we know that Prajna is not a common teaching of the Three Vehicles.
Question: Earlier it was said that Prajna secretly teaches the Two Vehicles, what is the basis for this?
Answer: The 'Faith and Understanding' chapter of the Lotus Sutra says that in the past, in front of the Bodhisattvas, those who slandered the Sravakas (Hearers) and delighted in the small Dharma, in reality, the Buddha taught them with the Mahayana (Great Vehicle). Therefore, we know that Prajna secretly proclaims the One Vehicle (Ekayana). This can also be said to be openly proclaiming the One Vehicle, but the poor son is dull-witted and does not realize it. Based on this inference, one should not say that Prajna is a common teaching of the Three Vehicles. Moreover, the Mahayana-samgraha says that Prajna secretly proclaims the One Vehicle. Why is this so? All dharmas are Suchness (Tathata), the Three Vehicles are not apart from Suchness, which is to say the meaning of the One Vehicle. It is just that the people of the Two Vehicles do not realize it.
。又說一切處求人不可得。若無有人云何分別此是聲聞人此緣覺人此菩薩人耶。以無我同故當知即是密說一乘也。又三乘人同斷惑障。以斷惑障。故即是同一乘也。又古舊義云。波若已會法但未會人。會法者一切法皆入諸法實相中。皆入摩訶衍中亦皆入波若中。故云若有實語攝一切善法者。當知波若是也。故知波若已會諸行。諸行皆入大乘。但二乘根緣未熟未堪開會。故言未會人耳。以密會法竟。當知已是說一乘但未會人。故二乘人不覺知也。次言凈名是抑揚法輪。嘆凡夫有反覆。毀聲聞為敗根。
評曰。是亦不然。論主釋波若魔事品云。譬如癡犬不從大家求食。從作務者索。犬者聲聞人也。大家者云大乘教也。作務者小乘經也。凈名雖挫之以敗根。未及波若抑之以癡犬。抑揚之言亦為謬說也。又法華云。而昔于菩薩前毀訾聲聞樂小法者。然佛實以大乘教化。此即指波若為抑揚。非以凈名為褒貶也。又凈名具呵大小何故言抑小揚大。
問曰。雖具呵大小而終嘆大乘。故是抑小揚大。
難曰。終為揚大何故呵大小。既云大則非專揚大。此義如釋名中廣說。第四法華為一乘教乃應無疑而義亦未善。論解波若畢定品須菩提聞法華經明一切作佛。又聞波若有退。是故今問為畢定為不畢定。若爾不應法華偏明
【現代漢語翻譯】 現代漢語譯本：又說在任何地方都找不到人。如果沒有人，又如何區分這是聲聞人（聽聞佛法教誨而證悟的修行者），這是緣覺人（通過自身觀察和思考而證悟的修行者），這是菩薩人（發願普度眾生的修行者）呢？因為無我的道理是相同的，應當知道這就是秘密地宣說一乘（唯一成佛之道）。而且，三乘人（聲聞乘、緣覺乘、菩薩乘）共同斷除煩惱障礙，因為斷除了煩惱障礙，所以就是同一乘。還有古老的說法認為，《般若經》已經闡明了法，但還沒有闡明人。闡明法是指一切法都進入諸法實相中，都進入摩訶衍（大乘）中，也都進入般若中。所以說，『如果有什麼真實的話語能夠涵蓋一切善法』，應當知道那就是般若。因此可知般若已經闡明了諸行，諸行都進入大乘。只是二乘（聲聞乘、緣覺乘）的根基和因緣尚未成熟，還不能開悟，所以才說還沒有闡明人。因為已經秘密地闡明了法，應當知道這已經是宣說一乘，只是二乘人不覺察罷了。接下來又說《維摩詰經》是抑揚法輪，讚歎凡夫有反覆，貶低聲聞為敗根。 評論說：這也是不對的。論主在解釋《般若經》的魔事品時說：『譬如愚癡的狗不從主人那裡求食，卻向幹活的人索要。』狗指的是聲聞人，主人指的是大乘教，幹活的人指的是小乘經。《維摩詰經》雖然用『敗根』來挫傷聲聞，但還不及《般若經》用『癡犬』來貶低。所以說抑揚之言也是錯誤的說法。而且，《法華經》說：『過去在菩薩面前譭謗聲聞，說他們喜歡小法。』然而佛實際上是用大乘教化。這才是指《般若經》為抑揚，而不是指《維摩詰經》為褒貶。而且，《維摩詰經》既呵斥小乘又呵斥大乘，為何說成是抑小揚大呢？ 有人問：雖然既呵斥小乘又呵斥大乘，但最終還是讚歎大乘，所以是抑小揚大。 反駁說：最終是爲了讚歎大乘，為何又要呵斥小乘和大乘？既然說大乘，就不是專門讚歎大乘。這個道理在《釋名》中已經詳細說明。第四，《法華經》作為一乘教本來應該沒有疑問，但這個解釋也不夠好。論中解釋《般若經》的《必定品》時說，須菩提聽聞《法華經》說明一切眾生都能成佛，又聽聞《般若經》說有退轉。所以現在才問是必定成佛還是不必定成佛。如果這樣，就不應該說《法華經》偏重於說明一乘。
【English Translation】 English version: Furthermore, it is said that one cannot find a person anywhere. If there is no person, how can one distinguish this as a Shravaka (a practitioner who attains enlightenment by hearing the Buddha's teachings), this as a Pratyekabuddha (a practitioner who attains enlightenment through self-observation and contemplation), and this as a Bodhisattva (a practitioner who vows to liberate all sentient beings)? Because the principle of no-self is the same, it should be known that this is secretly expounding the One Vehicle (the single path to Buddhahood). Moreover, the three vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) commonly sever the afflictive obstructions. Because they sever the afflictive obstructions, it is the same One Vehicle. Also, the old interpretation says that the Prajna (wisdom) has already revealed the Dharma (teachings), but has not yet revealed the person. Revealing the Dharma means that all dharmas enter the true aspect of all dharmas, enter the Mahayana (Great Vehicle), and also enter the Prajna. Therefore, it is said, 'If there is any truthful speech that encompasses all good dharmas,' it should be known that it is Prajna. Therefore, it is known that Prajna has already revealed all activities; all activities enter the Mahayana. It is just that the roots and conditions of the Two Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle) are not yet mature and cannot be enlightened, so it is said that the person has not yet been revealed. Because the Dharma has been secretly revealed, it should be known that this is already expounding the One Vehicle, but the people of the Two Vehicles are not aware of it. Next, it is said that the Vimalakirti Sutra is the Dharma wheel of praise and blame, praising ordinary people for their reversibility and denigrating Shravakas as ruined roots. The commentary says: This is also not right. The author of the treatise, in explaining the 'Demonic Affairs' chapter of the Prajna Sutra, says: 'For example, a foolish dog does not seek food from its master, but asks from the workers.' The dog refers to the Shravaka, the master refers to the Mahayana teachings, and the workers refer to the Hinayana (Small Vehicle) sutras. Although the Vimalakirti Sutra frustrates the Shravakas with 'ruined roots,' it does not reach the level of the Prajna Sutra's denigration with 'foolish dog.' Therefore, the words of praise and blame are also a mistaken statement. Moreover, the Lotus Sutra says: 'In the past, in front of the Bodhisattvas, they slandered the Shravakas, saying that they enjoyed the small Dharma.' However, the Buddha actually taught with the Mahayana. This refers to the Prajna Sutra as praise and blame, not the Vimalakirti Sutra as praise and criticism. Moreover, the Vimalakirti Sutra scolds both the Small Vehicle and the Great Vehicle, so why is it said to be praising the Great Vehicle and denigrating the Small Vehicle? Someone asks: Although it scolds both the Small Vehicle and the Great Vehicle, it ultimately praises the Great Vehicle, so it is praising the Great Vehicle and denigrating the Small Vehicle. The rebuttal says: If the ultimate goal is to praise the Great Vehicle, why scold both the Small Vehicle and the Great Vehicle? Since it speaks of the Great Vehicle, it is not solely praising the Great Vehicle. This principle has been explained in detail in the 'Explanation of Names.' Fourth, the Lotus Sutra, as the One Vehicle teaching, should be without doubt, but this explanation is not good enough. The treatise explains the 'Definite' chapter of the Prajna Sutra, saying that Subhuti heard the Lotus Sutra explain that all beings can become Buddhas, and also heard the Prajna Sutra say that there is regression. Therefore, he now asks whether it is definite or not definite. If so, it should not be said that the Lotus Sutra focuses on explaining the One Vehicle.
一乘。波若都無此說。又論云法華是波若異名。不應法華明一乘教波若未明也。
問。若無五時者寧有五味相生譬耶。
答。五味與五時義不相應。乃欲證成反為自害。五時中以波若為第二時。五味中波若為第四。雖欲曲會云波若即是法華平等大慧。此乃迴文就義非所以也。大經云如我前于摩訶波若中說我無我無有二相。可是平等大慧引法華耶。此出人情深非文義也。又攝大乘論明乘有三。初二乘次大乘三一乘。一乘最勝何不言三時耶。
又五相略經明教有三種。第一鹿野為聲聞說四諦。第二為大根說諸法離自性不生不滅。此亦有上有餘不了義說起諍論處。第三為求一切乘者。說諸法離自性不生不滅。無上無餘非諍論處。此經一卷與攝大乘論相應。何故不依經說三時耶。又無量義經且明三時。初為聲聞說四諦。而八億諸天來下聽法發菩提心。次說甚深十二因緣。為求辟支佛人。無量眾生髮菩提心住聲聞地。次說方等十二部摩訶波若華嚴海空。宣說菩薩歷劫修行。依此則有三時。今復說無量義亦是四時。復說法華則為五時。涅槃為六時。初說人天乘應為七時。何不立七時。不應偏立四宗定執五教也。又釋論云佛于鹿園說法無量菩薩得無生法忍。無量菩薩得一生補處現身作佛。豈可言鹿園但小乘耶。又
【現代漢語翻譯】 現代漢語譯本 一乘（Ekayana，唯一乘載）。《般若經》（Prajna Sutra）中完全沒有這種說法。而且論書中說《法華經》（Lotus Sutra）是《般若經》的異名。不應該《法華經》闡明一乘教義，而《般若經》卻沒有闡明。
問：如果沒有五時（Goji，佛陀教法的五個時期），怎麼會有五味相生（Gomi，牛奶變成酥油的五個階段）的比喻呢？
答：五味和五時的意義並不相應。想要用它來證明反而會適得其反。五時中以《般若經》為第二時，五味中《般若經》為第四。即使想要牽強附會地說《般若經》就是《法華經》的平等大慧，這也不過是迴護文辭遷就意義，不是正確的解釋。 《大般涅槃經》（Mahaparinirvana Sutra）說，『我以前在《摩訶般若經》（Mahaprajna Sutra）中說我無我，沒有兩種相。』這難道是平等大慧引導《法華經》嗎？這是出於人情臆斷，不是經文的本義。而且《攝大乘論》（Mahayana-samgraha）闡明乘有三種：初二乘（聲聞乘和緣覺乘），次大乘（菩薩乘），三一乘。一乘最為殊勝，為什麼不說三時呢？
又《五相略經》（Panca-laksana-samgraha）闡明教法有三種：第一，在鹿野苑（Mrigadava）為聲聞（Sravaka）說四諦（Arya-satya）。第二，為大根器的人說諸法離自性，不生不滅。這也有上有餘不了義，是引起爭論的地方。第三，為求一切乘的人，說諸法離自性，不生不滅，是無上無餘非諍論之處。這部經一卷，與《攝大乘論》相應。為什麼不依據經文說三時呢？又《無量義經》（Amitartha Sutra）且闡明三時：初為聲聞說四諦，而八億諸天來下聽法，發菩提心。次說甚深十二因緣（Pratitya-samutpada），為求辟支佛（Pratyekabuddha）的人，無量眾生髮菩提心，住聲聞地。次說方等（Vaipulya）、十二部經（Dvadasanga-dharma）、《摩訶般若經》、《華嚴經》（Avatamsaka Sutra）、海空，宣說菩薩歷劫修行。依此則有三時。現在又說《無量義經》也是四時，又說法華經則為五時，《涅槃經》為六時，初說人天乘應為七時。為什麼不立七時？不應該偏執四宗，定執五教啊。又《大智度論》（Mahaprajnaparamita-sastra）說，佛在鹿野苑說法，無量菩薩得無生法忍（anutpattika-dharma-ksanti），無量菩薩得一生補處（eka-jati-pratibaddha），現身作佛。怎麼能說鹿野苑只有小乘呢？
【English Translation】 English version Ekayana (One Vehicle). The Prajna Sutra (Prajna Sutra) does not mention this at all. Moreover, treatises say that the Lotus Sutra (Lotus Sutra) is another name for the Prajna Sutra. It should not be that the Lotus Sutra clarifies the Ekayana teaching while the Prajna Sutra does not.
Question: If there are no Five Periods (Goji, five periods of the Buddha's teachings), how can there be the analogy of the Five Flavors (Gomi, five stages of milk transforming into ghee)?
Answer: The meanings of the Five Flavors and the Five Periods do not correspond. Trying to prove it will only harm oneself. In the Five Periods, the Prajna Sutra is the second period, while in the Five Flavors, the Prajna Sutra is the fourth. Even if one tries to force the connection by saying that the Prajna Sutra is the same as the Lotus Sutra's equal and great wisdom, this is merely twisting the words to fit the meaning, and is not a correct explanation. The Mahaparinirvana Sutra (Mahaparinirvana Sutra) says, 'I previously said in the Mahaprajna Sutra (Mahaprajna Sutra) that I am without self and without two aspects.' Is this equal and great wisdom guiding the Lotus Sutra? This is based on personal conjecture and is not the original meaning of the scriptures. Moreover, the Mahayana-samgraha (Mahayana-samgraha) clarifies that there are three vehicles: first, the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), second, the Mahayana (Bodhisattva Vehicle), and third, the Ekayana. The Ekayana is the most supreme, so why not speak of three periods?
Furthermore, the Panca-laksana-samgraha (Panca-laksana-samgraha) clarifies that there are three types of teachings: first, in Mrigadava (Deer Park), the Four Noble Truths (Arya-satya) are taught to the Sravakas (Sravaka). Second, for those with great capacity, it is taught that all dharmas are without self-nature, without arising and ceasing. This also has superior and incomplete meanings, which are the cause of disputes. Third, for those seeking the One Vehicle, it is taught that all dharmas are without self-nature, without arising and ceasing, which is supreme, complete, and without dispute. This one-volume sutra corresponds with the Mahayana-samgraha. Why not rely on the sutra to speak of three periods? Moreover, the Amitartha Sutra (Amitartha Sutra) clarifies three periods: first, the Four Noble Truths are taught to the Sravakas, and eight hundred million devas come down to listen to the Dharma and generate Bodhicitta. Second, the profound Twelve Links of Dependent Origination (Pratitya-samutpada) are taught for those seeking to become Pratyekabuddhas (Pratyekabuddha), and countless beings generate Bodhicitta and abide in the Sravaka stage. Third, the Vaipulya (Vaipulya), the Twelve Divisions of Scripture (Dvadasanga-dharma), the Mahaprajna Sutra, the Avatamsaka Sutra (Avatamsaka Sutra), and the Sea of Emptiness are taught, expounding on the Bodhisattva's practice through countless kalpas. According to this, there are three periods. Now it is said that the Amitartha Sutra is also the fourth period, the Lotus Sutra is the fifth period, and the Nirvana Sutra is the sixth period. Initially, the Human and Deva Vehicle should be the seventh period. Why not establish seven periods? One should not be biased towards the four schools and rigidly adhere to the five teachings. Furthermore, the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra) says that when the Buddha taught the Dharma in Deer Park, countless Bodhisattvas attained the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti), and countless Bodhisattvas attained Eka-jati-pratibaddha (eka-jati-pratibaddha), manifesting as Buddhas in their present bodies. How can it be said that Deer Park only has the Small Vehicle?
大經云我初成道亦有菩薩已曾問我是甚深義。即初后皆說涅槃不應言涅槃是漸而華嚴是頓。又像法決疑經云或有見我入于涅槃。或有我是報佛為百千釋迦之所圍繞。若爾不應言華嚴是初成道時頓說至涅槃時不說。是故漸頓不成也。又釋論有二種法輪。一顯示法輪二秘密法輪。顯示者如鹿園說小法五人及八萬天得道是也。秘密法輪者于鹿園說大法。無量人發菩提心。乃至現身成佛如向所引也。如鹿園有此二事。以判顯密者。一切處皆例然。如在祇洹身子等見釋迦說法。諸菩薩見祇洹舍那說法徒眾充滿法界說法界法門。二乘不聞不見皆其類也。又以四句總貫眾經。一始說小終說大。如鹿園先說小后明大乘。二初大后小。初成道說華嚴教。鹿園已去說小教。三始終俱大。如初后皆說涅槃。四始終俱小。如釋論云從初轉法輪至大涅槃集作阿含。以顯密二教及四句不同。豈可局在五時限以三教。但知如來隨緣說法教無定也。
問。如是等經皆屬無方教攝故無過也。
答。無方之言經論無據不應立之。又不應立無方教。所以然者。如以大品為第二時。諸餘波若皆屬第二時者。以涅槃為第五時。諸餘常經皆屬第五時。但應以類攝經。不應以無方收教。若言相生者為次第。不相生者為無方者。安知八部波若並皆相生耶。又
五時是相生之言撿既不成。況有不相成為無方教。又龍樹天親俱以類而分大小。呵梨法勝以例而開三藏。不應立無方教也。
問。北地諸地論師明四宗五宗等說。是事云何。
答。此皆影四五時教故作是說耳。五時既不成四宗自廢。又菩提留支此云道希。其親翻地論但明半滿。留支是地論之宗。即知半滿有本。而依四宗無根。而輒信深不測其所以也。
問。子雖廣彈三教及斥五時。引前論五文云何會通。龍樹傳云。智慧日已頹。斯人令再耀。世昏寢已久。斯人悟令覺。外國為之立廟宗之如佛。楞伽經云。有大德比丘名龍樹菩薩住初歡喜地。為人說大乘。摩耶經云七百年中有一比丘名曰龍樹。滅邪見幢燃正法炬。以經傳而推之理非謬說。若斯言可領則如白日朗其胸衿。甘露流其四體。如其未曉即寄心靡托。冥若夜遊。請為通之使無毫滯。
答。文異常規義乖舊格。雖欲會通正恐未可即心。今當爲子粗陳綱要。第一文云波若於十種經中最大者。然撿眾經之極以實相為宗。統群聖之心用妙惠為主。夫萬化非無宗而宗之者。無相虛宗非無契而契之者無心。故聖人以無心之妙惠契彼無相之虛宗。內外並冥緣智俱寂。豈容名數于其間哉。斯二窮得一之原盡重玄之妙。理無不統教無不攝。如空之含萬像若海
【現代漢語翻譯】 現代漢語譯本：如果說五時判教是相互關聯的說法，那麼這種說法本身就站不住腳。更何況還有不相關的『無方教』的說法。而且，龍樹（Nāgārjuna，佛教中觀學派創始人）和天親（Vasubandhu，瑜伽行者）都用類別來區分大乘和小乘，訶梨跋摩（Harivarman）和法勝（Dharmatrata）用例子來區分三藏（Tripiṭaka，佛教經典）。不應該建立『無方教』這種說法。
問：北方地區的《地論》（Daśabhūmika-sūtra，華嚴經的一部分）學者闡述四宗五宗等說法，這是怎麼回事？
答：這些都是爲了附會四時或五時判教而作出的說法。五時判教既然不能成立，四宗的說法自然也就廢止了。而且，菩提留支（Bodhiruci，北魏時期翻譯家），此地譯為道希，他親自翻譯的《地論》只說明瞭半教和滿教。菩提留支是《地論》的宗師，由此可知半教和滿教是有根據的，而依據四宗的說法是沒有根據的。不要輕易相信那些深奧難測的說法，而不去探究其中的原因。
問：您雖然廣泛地評論了三教（可能指小乘、大乘、秘密乘）以及駁斥了五時判教，但引用前人的五篇文章，又該如何解釋呢？龍樹的傳記中說：『智慧的太陽已經衰落，這個人讓它再次閃耀；世界昏睡已經很久，這個人使它覺醒。』外國為他建立廟宇，像對待佛一樣尊敬他。《楞伽經》（Laṅkāvatāra Sūtra）中說：『有一位大德比丘，名叫龍樹菩薩，住在初歡喜地（pramuditā bhūmi，菩薩十地中的第一地），為人宣說大乘佛法。』《摩耶經》（Māyādevī Sūtra）中說：『七百年中有一位比丘，名叫龍樹，他摧毀邪見的旗幟，點燃正法的火炬。』根據經典記載來推斷，這些說法並非謬論。如果這些話能夠領會，那麼就像白日照亮胸懷，甘露滋潤全身。如果還不明白，那就只能寄託于虛無縹緲之處，像在黑夜中游蕩。請您為我解釋清楚，使我不再有任何疑惑。
答：這些文章不同於常規，意義也與舊有的模式相悖。即使想要會通，恐怕也難以立即領會。現在我為你粗略地陳述其綱要。第一篇文章說，《般若經》（Prajñāpāramitā Sūtra）在十種經典中是最大的。然而，考察眾多經典的極致，是以實相（tathatā，事物的真實面貌）為宗旨，統攝所有聖人的心，以妙慧（prajñā，超越世俗的智慧）為主導。萬事萬物並非沒有宗旨，而能作為宗旨的，是無相的虛宗；並非沒有契合，而能與之契合的，是無心。所以聖人以無心的妙慧契合那無相的虛宗，內外皆空，緣起和智慧都寂靜，哪裡容得下名相概念呢？這二者窮盡了萬物的本源，窮盡了重玄的奧妙。道理上沒有不能統攝的，教義上沒有不能包含的，就像天空包含萬象，像大海
【English Translation】 English version: If the theory of the Five Periods of Teaching (pañcakāla-śāsana) is based on interconnectedness, then the theory itself is untenable. Moreover, there is the unrelated concept of 'Non-Definitive Teaching' (anirākṛta-deśanā). Furthermore, Nāgārjuna (founder of the Madhyamaka school of Buddhism) and Vasubandhu (a Yogācāra scholar) both used categories to distinguish between Mahayana and Hinayana, while Harivarman and Dharmatrata used examples to differentiate the Three Baskets (Tripiṭaka, the Buddhist scriptures). The establishment of 'Non-Definitive Teaching' is unwarranted.
Question: The scholars of the Daśabhūmika-sūtra (part of the Avataṃsaka Sūtra) in the northern regions expound on the Four Schools and Five Schools, etc. What is the explanation for this?
Answer: These are all explanations made to conform to the Four or Five Periods of Teaching. Since the Five Periods of Teaching cannot be established, the theory of the Four Schools naturally collapses. Moreover, Bodhiruci (a translator during the Northern Wei dynasty), whose name is translated here as Dao Xi, personally translated the Daśabhūmika-sūtra and only explained the Partial and Complete Teachings. Bodhiruci is the master of the Daśabhūmika-sūtra, from which it is known that the Partial and Complete Teachings have a basis, while the theory based on the Four Schools has no foundation. Do not easily believe those profound and unfathomable explanations without investigating the reasons behind them.
Question: Although you have extensively commented on the Three Teachings (possibly referring to Hinayana, Mahayana, and Vajrayana) and refuted the Five Periods of Teaching, how should the five articles quoted from previous works be explained? The biography of Nāgārjuna says: 'The sun of wisdom has declined, this person makes it shine again; the world has been asleep for a long time, this person awakens it.' Foreign countries built temples for him and revered him like a Buddha. The Laṅkāvatāra Sūtra says: 'There is a great virtuous bhikṣu (monk) named Nāgārjuna Bodhisattva, residing in the first Joyful Ground (pramuditā bhūmi, the first of the ten bhūmis of a Bodhisattva), who expounds the Mahayana Dharma to people.' The Māyādevī Sūtra says: 'In the seven hundred years, there will be a bhikṣu named Nāgārjuna, who will destroy the banners of false views and ignite the torches of the Right Dharma.' Judging from the scriptures, these statements are not fallacies. If these words can be understood, then it is like the daylight illuminating the heart, and nectar nourishing the whole body. If it is still not understood, then one can only rely on the ethereal and illusory, like wandering in the dark night. Please explain it clearly to me, so that I no longer have any doubts.
Answer: These articles are different from the norm, and their meanings contradict the old patterns. Even if one wants to reconcile them, I am afraid it is difficult to immediately understand. Now I will roughly state the outline for you. The first article says that the Prajñāpāramitā Sūtra is the greatest among the ten kinds of scriptures. However, examining the ultimate of many scriptures, it takes Suchness (tathatā, the true nature of things) as its purpose, governs the minds of all sages, and takes Wonderful Wisdom (prajñā, wisdom that transcends the mundane) as its guide. All things are not without purpose, and that which can be the purpose is the formless Empty Purpose; it is not without correspondence, and that which can correspond to it is No-Mind. Therefore, the sage uses the Wonderful Wisdom of No-Mind to correspond to that Formless Empty Purpose, both inside and outside are empty, and both origination and wisdom are silent. Where can names and concepts be accommodated? These two exhaust the origin of all things, and exhaust the mystery of Profound Mystery. In principle, there is nothing that cannot be governed, and in doctrine, there is nothing that cannot be contained, just like the sky contains all phenomena, like the sea
之納百川。波若盛明斯意論稱最大豈虛構哉。
問。子明大之有以今用何文證之。
答。四悉檀攝十二部經八萬法藏。前三悉檀猶可破可壞。第一義悉檀不可破不可壞。最上無過者此經正明第一義悉檀故。云故說第一義悉檀故說是經。即知波若盛明實相證初境大義也。又云前三悉檀皆歸第一義。即知八萬法藏為顯第一義。波若既正明第一義。即攝八萬法藏。故知最大也。二者龍樹開九十章以明二惠。六十六品明實惠。從無盡品竟經辨方便惠此二惠是十方三世諸佛法身父母。如凈名云智度菩薩母方便以為父。一切眾導師無不由是生。此證第二智大義也。以此二義即於一切經中最大。豈但十經耶。蓋是論主略言十耳。
問。眾經且明斯二。豈獨波若將非論主一時揄揚耶。
答。波若專明此二餘經不爾。又眾經明此二者皆攝入波若中。故前云諸餘善法者謂法華皆入波若中也。蓋是論主理實言之非隨情稱歎。
問。余經明此二攝屬波若者。亦應波若明此二攝屬余經。即余經為大非獨波若。
答。已如前判波若專明此二。又波若初說此二餘經無此兩義。故不得稱波若也。古有大品師謂波若為得道經。此言符論最大之旨。以一切得道皆由波若故波若最大。此通上第一文也。第二文明法華是秘
【現代漢語翻譯】 現代漢語譯本： 如百川歸海。《般若》（Prajna，智慧）盛大光明，如此意義的論述堪稱最大，難道是虛構的嗎？ 問：您說《般若》宏大，有什麼可以用來證明的嗎？ 答：四悉檀（catuh-siddhanta，四種成就）統攝十二部經和八萬四千法藏。前三種悉檀可以被破除和破壞，但第一義悉檀（paramartha-siddhanta，勝義成就）不可破除和破壞。沒有比這更殊勝的了，這部經正是闡明第一義悉檀的，所以說『因為宣說第一義悉檀，所以宣說這部經』。由此可知，《般若》盛大光明，實相證悟了最初的境界，意義宏大。又說『前三種悉檀都歸於第一義』，由此可知八萬四千法藏是爲了彰顯第一義。《般若》既然正是闡明第一義，就統攝了八萬四千法藏，所以堪稱最大。第二，龍樹（Nagarjuna）開創九十章來闡明二慧（智慧）：六十六品闡明實慧（真實智慧），從《無盡品》到經文辨析方便慧（權巧方便的智慧）。這二慧是十方三世諸佛的法身父母。如《維摩詰經》（Vimalakirti Sutra）所說：『智度是菩薩之母，方便是菩薩之父。一切眾導師，無不由是生。』這證明了第二種智慧的宏大意義。憑藉這兩種意義，《般若》在一切經中堪稱最大，難道僅僅是十部經嗎？這大概是論主略而言之罷了。 問：眾多經典也闡明這兩種智慧，難道只有《般若》才闡明嗎？莫非是論主一時興起，隨意讚揚？ 答：《般若》專門闡明這兩種智慧，其他經典並非如此。而且，眾多經典闡明這兩種智慧，也都被攝入《般若》之中。所以前面說『其餘的善法』，指的是《法華經》（Lotus Sutra）等都歸入《般若》之中。這大概是論主根據實際情況而言，並非隨心所欲地稱讚。 問：其他經典闡明這兩種智慧，被攝屬於《般若》，那麼也應該《般若》闡明這兩種智慧，被攝屬於其他經典，那麼其他經典就更大了，並非只有《般若》最大。 答：我已經像前面那樣判決，《般若》專門闡明這兩種智慧。而且，《般若》最初宣說這兩種智慧，其他經典沒有這兩種意義，所以不能稱為《般若》。古時有《大品般若經》（Mahaprajnaparamita Sutra）的學者認為《般若》是得道之經。這種說法符合論著中『最大』的宗旨。因為一切得道都由《般若》而來，所以《般若》最大。這貫通了上面的第一段文字。第二段文字說明《法華經》是秘密。
【English Translation】 English version: Like hundreds of rivers flowing into the sea. Prajna (wisdom) is vast and bright, and the discourse on this meaning is said to be the greatest. Is this a fabrication? Question: You say that the Prajna is vast. What can be used to prove it? Answer: The four siddhantas (catuh-siddhanta, four kinds of accomplishments) encompass the twelve divisions of scriptures and eighty-four thousand Dharma treasures. The first three siddhantas can be refuted and destroyed, but the first principle siddhanta (paramartha-siddhanta, ultimate truth accomplishment) cannot be refuted or destroyed. There is nothing more supreme than this, and this scripture precisely elucidates the first principle siddhanta. Therefore, it is said, 'Because the first principle siddhanta is expounded, this scripture is expounded.' From this, it can be known that the Prajna is vast and bright, and the true nature has realized the initial state, with great meaning. It is also said, 'The first three siddhantas all return to the first principle.' From this, it can be known that the eighty-four thousand Dharma treasures are to manifest the first principle. Since the Prajna precisely elucidates the first principle, it encompasses the eighty-four thousand Dharma treasures, so it is said to be the greatest. Second, Nagarjuna (Nagarjuna) created ninety chapters to elucidate the two wisdoms: sixty-six chapters elucidate true wisdom, and from the 'Endless Chapter' to the scripture, it distinguishes expedient wisdom (skillful means wisdom). These two wisdoms are the Dharma body parents of all Buddhas in the ten directions and three times. As the Vimalakirti Sutra (Vimalakirti Sutra) says, 'Wisdom is the mother of Bodhisattvas, and expedient means is the father of Bodhisattvas. All guides are born from this.' This proves the great meaning of the second wisdom. With these two meanings, the Prajna is the greatest among all scriptures. Is it just ten scriptures? This is probably what the commentator said briefly. Question: Many scriptures also elucidate these two wisdoms. Is it only the Prajna that elucidates them? Could it be that the commentator praised it arbitrarily on a whim? Answer: The Prajna specifically elucidates these two wisdoms, while other scriptures do not. Moreover, the two wisdoms elucidated by many scriptures are also included in the Prajna. Therefore, it was said earlier that 'the other good Dharmas' refers to the Lotus Sutra (Lotus Sutra) and others that are included in the Prajna. This is probably what the commentator said based on the actual situation, not praising it at will. Question: Other scriptures elucidate these two wisdoms and are included in the Prajna. Then, the Prajna should also elucidate these two wisdoms and be included in other scriptures. Then, other scriptures are greater, not just the Prajna. Answer: I have already judged as before that the Prajna specifically elucidates these two wisdoms. Moreover, the Prajna initially expounded these two wisdoms, and other scriptures do not have these two meanings, so they cannot be called Prajna. In ancient times, there were scholars of the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) who believed that the Prajna is the scripture of attaining the Way. This statement is in line with the purpose of 'greatest' in the treatise. Because all attainment of the Way comes from the Prajna, the Prajna is the greatest. This connects the first paragraph above. The second paragraph explains that the Lotus Sutra is a secret.
密法明二乘作佛。波若非秘密法不明二乘作佛。故波若淺而法華深者。諸講論師雖誦此言多不體其意旨。故異釋紛然。或贊楊波若抑破法華。或懸信師說不詳文意。今斷如是種種異說以龍樹論文為正。論云波若非秘密法不明二乘受記作佛故也。而法華是秘密法明阿羅漢受記作佛故也。正據二乘作佛不作佛故辨秘密非秘密也。
問。波若不明二乘作佛。何故是顯示教。法華明二乘作佛。何故是秘密教耶。
答。前已釋竟。今當廣述。波若但明菩薩是佛因故作佛。二乘非佛因故不作佛。此義于昔易解故名顯示。法華經明二乘作佛與昔教相違。于昔難解故名秘密。論主云如用藥為藥其事即易。用毒為藥其事即難。波若明菩薩作佛如用藥為藥。不明二乘作佛如不用毒為藥。法華經明二乘作佛如用毒為藥。其義即難解所以為秘也。
問。秘密與顯示為深為淺為大為小。
答。總論此二義即有兩途。一者小乘為顯示大乘為秘密。如論第四卷云。佛法有二種一顯示二秘密。顯示教中明阿羅漢斷煩惱清凈。諸菩薩未斷煩惱未清凈。即菩薩不及阿羅漢。故烈羅漢在前而菩薩居后。秘密法中明諸菩薩得六神通斷一切煩惱。智慧清凈超出二乘之上。此文正約小乘淺易為顯示。大乘甚深為秘密。若爾者則波若之與法華
【現代漢語翻譯】 現代漢語譯本：密法（指密教）憑藉二乘（聲聞乘和緣覺乘）修行可以成佛。《波若經》（般若經）如果不是秘密法，不闡明二乘可以成佛，所以說《波若經》淺顯而《法華經》（《妙法蓮華經》）深奧。那些講經論道的法師們雖然口誦此言，卻大多不能體會其中的真正含義，因此產生了各種不同的解釋。有人讚揚《波若經》而貶低《法華經》，有人盲目相信師父的說法而不詳細考察經文的意義。現在爲了斷除這些種種不同的說法，以龍樹菩薩的論著為正確的依據。龍樹菩薩的論著中說，《波若經》不是秘密法，不闡明二乘可以受記作佛的緣故。《法華經》是秘密法，闡明阿羅漢可以受記作佛的緣故。正是根據二乘能否作佛來辨別秘密與非秘密。
問：如果《波若經》不闡明二乘可以作佛，為什麼是顯示教？《法華經》闡明二乘可以作佛，為什麼是秘密教呢？
答：前面已經解釋過了，現在應當詳細闡述。《波若經》只闡明菩薩是成佛的因，所以可以成佛。二乘不是成佛的因，所以不能成佛。這個道理在過去容易理解，所以稱為顯示。而《法華經》闡明二乘可以成佛，與過去的教義相違背，在過去難以理解，所以稱為秘密。龍樹菩薩說，如同用藥來治病，這件事很容易；用毒來治病，這件事就很困難。《波若經》闡明菩薩可以成佛，如同用藥來治病；不闡明二乘可以成佛，如同不用毒來治病。《法華經》闡明二乘可以成佛，如同用毒來治病，這個道理就難以理解，所以是秘密。
問：秘密與顯示，哪個更深奧？哪個更淺顯？哪個更大？哪個更小？
答：總的來說，這兩種含義有兩種不同的途徑。一是小乘是顯示，大乘是秘密。如龍樹菩薩的論著第四卷中說，佛法有兩種，一是顯示，二是秘密。顯示教中闡明阿羅漢斷除煩惱，清凈；諸菩薩未斷除煩惱，未清凈，即菩薩不如阿羅漢，所以排列時羅漢在前而菩薩在後。秘密法中闡明諸菩薩得到六神通，斷除一切煩惱，智慧清凈，超出二乘之上。這段文字正是從小乘淺顯易懂的角度來說是顯示，從大乘甚深的角度來說是秘密。如果這樣說，那麼《波若經》與《法華經》...
【English Translation】 English version: The esoteric Dharma (Mantra) enables the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) to attain Buddhahood. If the Prajñā (Wisdom Sutra) were not a secret Dharma and did not clarify that the two vehicles can attain Buddhahood, then it would be said that the Prajñā is shallow while the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is profound. Although the Dharma masters who lecture and debate recite these words, most do not grasp their true meaning, thus giving rise to various different interpretations. Some praise the Prajñā and denigrate the Lotus Sutra, while others blindly believe their teacher's words without examining the meaning of the text in detail. Now, to dispel these various different views, we take Nāgārjuna's treatises as the correct basis. Nāgārjuna's treatises state that the Prajñā is not a secret Dharma because it does not clarify that the two vehicles can receive predictions of Buddhahood. The Lotus Sutra is a secret Dharma because it clarifies that Arhats can receive predictions of Buddhahood. It is precisely based on whether the two vehicles can attain Buddhahood or not that we distinguish between secret and non-secret.
Question: If the Prajñā does not clarify that the two vehicles can attain Buddhahood, why is it a manifest teaching? If the Lotus Sutra clarifies that the two vehicles can attain Buddhahood, why is it a secret teaching?
Answer: I have already explained this before, but now I will elaborate further. The Prajñā only clarifies that Bodhisattvas are the cause of Buddhahood, so they can attain Buddhahood. The two vehicles are not the cause of Buddhahood, so they cannot attain Buddhahood. This principle was easy to understand in the past, so it is called manifest. The Lotus Sutra clarifies that the two vehicles can attain Buddhahood, which contradicts past teachings and was difficult to understand in the past, so it is called secret. Nāgārjuna said, 'Like using medicine as medicine, the matter is easy; using poison as medicine, the matter is difficult.' The Prajñā clarifies that Bodhisattvas can attain Buddhahood, like using medicine as medicine; it does not clarify that the two vehicles can attain Buddhahood, like not using poison as medicine. The Lotus Sutra clarifies that the two vehicles can attain Buddhahood, like using poison as medicine, so the principle is difficult to understand and therefore secret.
Question: Between secret and manifest, which is deeper? Which is shallower? Which is greater? Which is smaller?
Answer: Generally speaking, these two meanings have two different approaches. One is that the Śrāvakayāna is manifest and the Mahāyāna is secret. As Nāgārjuna's treatises state in the fourth volume, 'The Buddha Dharma has two types: manifest and secret. The manifest teaching clarifies that Arhats have cut off afflictions and are pure; the Bodhisattvas have not cut off afflictions and are not pure, meaning that Bodhisattvas are inferior to Arhats, so Arhats are placed before and Bodhisattvas are placed behind. The secret Dharma clarifies that the Bodhisattvas have attained the six supernormal powers, cut off all afflictions, and their wisdom is pure, surpassing the two vehicles.' This passage is precisely from the perspective of the Śrāvakayāna being shallow and easy to understand as manifest, and the Mahāyāna being profound as secret. If this is the case, then the Prajñā and the Lotus Sutra...
皆明菩薩得無生忍具六神通。並屬秘密甚深教攝。即指三藏教為顯示也。二者以明義猶淺為顯示。明義甚深為秘密。如第百卷說。波若但明菩薩作佛者。波若已明佛乘是實未明二乘作佛者。未開二乘是方便。約此一義有劣法華。故名波若為淺。法華即明佛乘是實復開二乘為權。故法華為深也。此同就大乘中自有淺深。故分顯秘二教。
問。波若未開權顯實應是秘密。法華已開權顯實應屬顯示。何故不爾耶。
答。若以未了為秘以了為顯者則如所問。但今以淺易為顯示甚深為秘密。故以波若為顯示。法華為秘密。說經因緣中已明此義竟。
問。若波若明義未了故稱顯示者。前何故言波若於一切大乘經最為深大耶。
答。各有其義。所言深大者據前二義也。后云未了者就未明二乘作佛也。
問。若法華勝明義已了波若劣明義未了者。何初言波若勝明義已了。法華劣明義未了耶。
答。不例也。初辨波若廣明實相等二義故勝。法華不專明二義故法華劣耳。不言波若明義已了法華明義未了。以判勝劣。若是法華勝波若劣者正就了不了判也。
問。汝為自作此判。為義有所求耶。
答。理數自然何繁今問。作此釋竟復見關中僧睿小品經序。盛判二經優劣將余意同。睿公言波若
【現代漢語翻譯】 現代漢語譯本 皆明菩薩（Jiē Míng Púsà，菩薩名）獲得無生法忍（wú shēng fǎ rěn，對事物不生不滅的深刻理解）並具足六神通（liù shén tōng，六種超自然能力）。這些都屬於秘密甚深教（mì mì shèn shēn jiào）所攝。這裡是指三藏教（sān zàng jiào，佛教經典的總稱）作為顯示教（xiǎn shì jiào）。第二種解釋是以『明義』（míng yì，顯明的意義）還淺顯作為顯示教，『明義』甚深作為秘密教。如第一百卷所說，般若（bō rě，智慧）只說明菩薩（púsà）可以成佛（chéng fó），般若已經說明佛乘（fó chéng，成佛的途徑）是真實的，但沒有說明二乘（èr chéng，聲聞乘和緣覺乘）可以成佛，沒有開示二乘是方便法門。根據這個意義，般若不如法華（fǎ huá，法華經），所以說般若淺顯。法華經就說明佛乘是真實的，並且開示二乘是權宜之計，所以法華經深奧。這同樣是在大乘（dà chéng，佛教的一個主要流派）中自有淺深，所以分為顯教和秘教。 問：般若經（bō rě jīng）沒有開權顯實（kāi quán xiǎn shí，開方便之門，顯真實之理），應該屬於秘密教；法華經已經開權顯實，應該屬於顯示教。為什麼不是這樣呢？ 答：如果以『未了』（wèi liǎo，未完全理解）為秘密教，以『了』（liǎo，完全理解）為顯示教，那麼就像你所問的那樣。但現在是以淺顯易懂為顯示教，以甚深難懂為秘密教。所以以般若經為顯示教，法華經為秘密教。在說經因緣中已經說明了這個意義。 問：如果說般若經的『明義』未完全理解，所以稱為顯示教，那麼前面為什麼說般若經在一切大乘經典中最為深奧廣大呢？ 答：各有各的意義。所說的深奧廣大是根據前面的兩種意義。後面說的『未了』是指沒有說明二乘可以成佛。 問：如果法華經勝在『明義』已經完全理解，般若經劣在『明義』未完全理解，那麼為什麼一開始說般若經勝在『明義』已經完全理解，法華經劣在『明義』未完全理解呢？ 答：不能這樣類比。一開始辨別般若經是因為它廣泛地闡明實相等兩種意義，所以說它勝。法華經不專門闡明這兩種意義，所以說它劣。沒有用般若經『明義』已經完全理解，法華經『明義』未完全理解來判斷勝劣。如果是法華經勝，般若經劣，那才是用『了』和『未了』來判斷。 問：這是你自己做的判斷，還是有什麼依據呢？ 答：理所當然，何必多問。作了這個解釋后，又看到關中（guān zhōng，地名）僧睿（sēng ruì，人名）的《小品經序》（xiǎo pǐn jīng xù，經書序言），大力判斷兩部經的優劣，和我的意思相同。僧睿公說般若經……
【English Translation】 English version Jie Ming Bodhisattva (Jiē Míng Púsà, name of a Bodhisattva) attained the Anutpattika-dharma-kshanti (wú shēng fǎ rěn, the acceptance of the non-arising of all dharmas) and possessed the six supernormal powers (liù shén tōng, six kinds of supernatural abilities). These all belong to the secret and profound teachings (mì mì shèn shēn jiào). This refers to the Tripitaka teachings (sān zàng jiào, the complete body of Buddhist scriptures) as the exoteric teachings (xiǎn shì jiào). The second explanation is that 'manifest meaning' (míng yì, clear meaning) being shallow is considered exoteric, while 'manifest meaning' being profound is considered esoteric. As the hundredth volume says, the Prajna (bō rě, wisdom) only explains that Bodhisattvas (púsà) can become Buddhas (chéng fó). The Prajna has already explained that the Buddha-vehicle (fó chéng, the path to Buddhahood) is real, but it has not explained that the Two Vehicles (èr chéng, Śrāvakayāna and Pratyekabuddhayāna) can become Buddhas, and it has not revealed that the Two Vehicles are expedient means. Based on this meaning, the Prajna is inferior to the Lotus Sutra (fǎ huá, the Lotus Sutra), so it is said that the Prajna is shallow. The Lotus Sutra explains that the Buddha-vehicle is real and reveals that the Two Vehicles are expedient, so the Lotus Sutra is profound. This is the same as within the Mahayana (dà chéng, a major branch of Buddhism) itself having shallow and profound aspects, so it is divided into exoteric and esoteric teachings. Question: The Prajna Sutra (bō rě jīng) has not opened the expedient and revealed the real (kāi quán xiǎn shí, opening the door of expedient means and revealing the truth), so it should belong to the esoteric teachings; the Lotus Sutra has already opened the expedient and revealed the real, so it should belong to the exoteric teachings. Why is it not so? Answer: If 'not fully understood' (wèi liǎo, not fully understood) is considered esoteric and 'fully understood' (liǎo, fully understood) is considered exoteric, then it would be as you asked. But now, shallowness and ease of understanding are considered exoteric, while profoundness and difficulty of understanding are considered esoteric. Therefore, the Prajna Sutra is considered exoteric, and the Lotus Sutra is considered esoteric. The meaning of this has already been explained in the introduction to the sutra. Question: If the 'manifest meaning' of the Prajna Sutra is not fully understood, so it is called exoteric, then why was it said earlier that the Prajna Sutra is the most profound and vast among all Mahayana scriptures? Answer: Each has its own meaning. The profoundness and vastness that were mentioned are based on the previous two meanings. The 'not fully understood' that was mentioned later refers to not explaining that the Two Vehicles can become Buddhas. Question: If the Lotus Sutra excels in that its 'manifest meaning' is fully understood, and the Prajna Sutra is inferior in that its 'manifest meaning' is not fully understood, then why was it said at the beginning that the Prajna Sutra excels in that its 'manifest meaning' is fully understood, and the Lotus Sutra is inferior in that its 'manifest meaning' is not fully understood? Answer: They cannot be compared in this way. At the beginning, the Prajna Sutra was distinguished because it extensively elucidates the two meanings of reality and so on, so it is said to excel. The Lotus Sutra does not specifically elucidate these two meanings, so it is said to be inferior. The superiority and inferiority were not judged by whether the 'manifest meaning' of the Prajna Sutra was fully understood or the 'manifest meaning' of the Lotus Sutra was not fully understood. If the Lotus Sutra is superior and the Prajna Sutra is inferior, then the judgment would be based on 'fully understood' and 'not fully understood'. Question: Is this your own judgment, or is there any basis for it? Answer: It is naturally reasonable, why ask so much? After making this explanation, I also saw Sengrui's (sēng ruì, a person's name) preface to the Shōbonkyō (xiǎo pǐn jīng xù, preface to a sutra) in Guanzhong (guān zhōng, a place name), which strongly judged the merits of the two sutras, and it was the same as my meaning. The Venerable Sengrui said about the Prajna Sutra...
照也法華實也。論其窮理盡性夷明萬行則實不如照。取其大明真化解本無三則照不如實。是故嘆照則波若之功重。美實即法華之用高。考關中此文深見論意妙得經旨也。
第三畢定品云。須菩提聞法華經辨不退。復聞波若中有退。是故問佛。是菩薩為畢定為不畢定。佛答皆畢定。畢定者初心後心一切菩薩皆不退。是故畢定也。此論意明波若與法華無有優劣。以波若法華同明一切眾生畢定作佛。是故二經無優劣。既無優劣則二經同名秘密也。
問。此文與第二文相違云何會通。
答。論主云波若非一時一會說。以此言推者則前分明退者在法華之前。後分不退者在法華之後也。故兩言不相違也。又五不思議中佛最不可思議。如大經云。或見佛今夜入滅。或十五日後方始問訊。或一年後方取涅槃。像法決疑經云。或見今日雙樹泥洹。或見應生出家。或見為舍那處蓮華藏。或見佛身滿於虛空。若爾者不可定波若前而法華后法華前而波若后。故適時而聞隨機而見也。第五法華是波若異名者。論云波若不屬二乘但屬菩薩。即波若是教菩薩法法華明一乘。亦明教菩薩法佛所護念。是故波若法華異名也。又要從二慧父母乃生諸佛。波若既明此二者則法華明作佛亦同波若。即波若法華不異但開權一邊異波若耳。
【現代漢語翻譯】 現代漢語譯本： 《照》也闡述了法華的真實。《照》如果論及窮究事物原理、徹底瞭解人性、平易明白萬種修行，實際上不如《實》。《實》如果選取其大光明、真實教化、解釋本來沒有三乘，則《照》不如《實》。因此，讚歎《照》則般若的功德顯得重要，讚美《實》則《法華》的作用顯得崇高。考察關中此文，深刻地看到了論著的意圖，巧妙地領會了經文的宗旨。
《第三畢定品》說，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）聽聞《法華經》（Saddharma Puṇḍarīka Sūtra，又稱《妙法蓮華經》）辨明不會退轉，又聽聞《般若經》（Prajñāpāramitā Sutra，宣講般若智慧的經典）中有退轉。因此問佛，這些菩薩是必定成佛還是不一定成佛。佛回答說都必定成佛。必定成佛是指初心菩薩和後心菩薩一切都不會退轉。因此是必定成佛。此論的意圖是說明《般若》與《法華》沒有優劣之分，因為《般若》和《法華》共同闡明一切眾生必定成佛。因此兩部經沒有優劣。既然沒有優劣，那麼兩部經都可稱為秘密。
問：此文與第二段文字相違背，如何會通？
答：論主說《般若》不是一時一會所說。用這句話來推斷，那麼前面分明說有退轉的情況發生在《法華》之前，後面說不退轉的情況發生在《法華》之後。所以兩種說法不相違背。又在五種不可思議中，佛是最不可思議的。如《大般涅槃經》（Mahāparinirvāṇa Sūtra）所說，或者看見佛今夜入滅，或者十五天後才開始問候，或者一年後才進入涅槃。像法決疑經說，或者看見今天在雙樹下入滅，或者看見應當出生出家，或者看見作為舍那佛（Locana Buddha）處於蓮花藏世界，或者看見佛身充滿虛空。如果這樣，就不能確定《般若》在前而《法華》在後，或者《法華》在前而《般若》在後。所以是適時而聞，隨機而見。第五，《法華》是《般若》的異名，論中說《般若》不屬於二乘，只屬於菩薩。即《般若》是教菩薩之法，《法華》闡明一乘，也闡明教菩薩之法，為佛所護念。因此《般若》和《法華》是異名。又要從二慧父母才能生出諸佛。既然《般若》闡明了這二者，那麼《法華》闡明作佛也與《般若》相同。即《般若》和《法華》沒有不同，只是開方便權巧的一面不同於《般若》罷了。
【English Translation】 English version: 'Zhao' also elucidates the reality of the Lotus. If 'Zhao' discusses thoroughly investigating the principles of things, completely understanding human nature, and plainly explaining the myriad practices, it is actually not as good as 'Shi'. If 'Shi' selects its great light, true teachings, and explains that there is originally no three vehicles, then 'Zhao' is not as good as 'Shi'. Therefore, praising 'Zhao' emphasizes the merit of Prajna, and praising 'Shi' elevates the function of the Lotus. Examining this text from Guanzhong, one deeply sees the intention of the treatise and skillfully grasps the essence of the sutra.
The 'Third Chapter on Prediction' says that Subhuti (one of the Buddha's ten great disciples, known for being foremost in understanding emptiness) heard the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, also known as the 'Wonderful Dharma Lotus Flower Sutra') and discerned non-retrogression, but also heard of retrogression in the Prajna Sutra (Prajñāpāramitā Sutra, a classic expounding Prajna wisdom). Therefore, he asked the Buddha whether these Bodhisattvas are destined to become Buddhas or not. The Buddha replied that all are destined to become Buddhas. Being destined to become Buddhas means that all Bodhisattvas, whether initial or advanced, will not regress. Therefore, they are destined to become Buddhas. The intention of this treatise is to explain that there is no superiority or inferiority between Prajna and the Lotus, because Prajna and the Lotus both elucidate that all sentient beings are destined to become Buddhas. Therefore, there is no superiority or inferiority between the two sutras. Since there is no superiority or inferiority, both sutras can be called secret.
Question: This text contradicts the second passage. How can they be reconciled?
Answer: The author of the treatise says that the Prajna was not spoken at one time or one assembly. Inferring from this statement, the previous clear statement of retrogression occurred before the Lotus, and the later statement of non-retrogression occurred after the Lotus. Therefore, the two statements do not contradict each other. Furthermore, among the five inconceivable things, the Buddha is the most inconceivable. As the Mahāparinirvāṇa Sūtra says, one may see the Buddha enter Nirvana tonight, or only begin to inquire after fifteen days, or only enter Nirvana after a year. The Doubt Resolving Sutra of the Semblance Dharma says, one may see Nirvana under the twin Sala trees today, or see the birth and renunciation that should occur, or see the Locana Buddha in the lotus treasury world, or see the Buddha's body filling the void. If so, one cannot determine that the Prajna is before the Lotus or the Lotus is before the Prajna. Therefore, one hears at the appropriate time and sees according to one's capacity. Fifth, the Lotus is another name for Prajna. The treatise says that Prajna does not belong to the two vehicles but only to Bodhisattvas. That is, Prajna is the Dharma for teaching Bodhisattvas, and the Lotus elucidates the one vehicle, also elucidating the Dharma for teaching Bodhisattvas, which is protected by the Buddha. Therefore, Prajna and the Lotus are different names. Moreover, Buddhas are born from the parents of the two wisdoms. Since Prajna elucidates these two, the Lotus elucidating becoming a Buddha is also the same as Prajna. That is, Prajna and the Lotus are not different, only the aspect of expedient means is different from Prajna.
問。以波若望法華既具三義。可得將波若望涅槃亦具三義以不。
答。亦具三義。例此可知。一者波若正明境智二義涅槃不正明此義。例法華可知。以二義故波若勝而涅槃劣也。
問。何以知然。
答。論列十種大經云波若最大。十種經中有大云經。大云經明佛性常住等。故知波若勝涅槃劣也。二者波若未明眾生有佛性。例如未明二乘作佛。故波若劣而涅槃勝也。三者二經無異。波若既與法華同明二乘作佛亦同明佛性。故二經齊也。又波若唯教菩薩則涅槃亦然是故無異。
問。波若後分明義與法華同。明不退何處有同明佛性與涅槃齊耶。
答。波若文既明一切菩薩不退。即知皆有佛性。又既與法華齊。法華經中說佛性即是波若明有佛性也。此略舉三文以論同異耳不可以局余義。
問。波若與凈名法華同異云何。
答。凈名及波若初分並已顯佛乘是實。但未開二乘是權此處無異。今略明四義不同也。一者波若廣說菩薩行如釋論云。今欲為彌勒等廣說菩薩行也。凈名略明菩薩二種要行。一凈佛國土二成就眾生。如佛國土品說凈土行。從方便品去破三種人明成就眾生。方便品破凡夫見。故說生死過患也。嘆法身功德令凡夫人入菩薩法門。次破二乘見明菩薩法門如弟子品說。三
【現代漢語翻譯】 現代漢語譯本：
問：既然《般若經》（Prajna，智慧）對照《法華經》（Lotus Sutra）具備三種含義，那麼是否可以將《般若經》對照《涅槃經》（Nirvana Sutra）也具備這三種含義？ 答：也具備這三種含義。可以依照這個例子來理解。第一，《般若經》明確闡述了境（境，境界）和智（智，智慧）這兩種含義，而《涅槃經》沒有明確闡述這個含義。可以參照《法華經》來理解。因為闡述了這兩種含義，所以《般若經》殊勝而《涅槃經》遜色。 問：憑什麼知道是這樣呢？ 答：《大智度論》（Mahaprajnaparamita-sastra）列舉了十種大乘經典，說《般若經》最大。這十種經典中有《大云經》（Mahamegha Sutra）。《大云經》闡述了佛性（Buddha-nature）常住等。因此可知《般若經》勝過《涅槃經》。第二，《般若經》沒有闡明眾生具有佛性，例如沒有闡明二乘（聲聞和緣覺）可以成佛。因此《般若經》遜色而《涅槃經》殊勝。第三，這兩部經沒有差異。《般若經》既然與《法華經》一樣闡明二乘可以成佛，也同樣闡明佛性，所以這兩部經是相同的。而且《般若經》只教導菩薩（Bodhisattva），那麼《涅槃經》也是這樣，所以沒有差異。 問：《般若經》後半部分闡明的含義與《法華經》相同，闡明不退轉（avaivartika）之處，哪裡有與《涅槃經》相同闡明佛性的地方呢？ 答：《般若經》的經文既然闡明一切菩薩不退轉，那麼就知道他們都具有佛性。而且既然與《法華經》相同，《法華經》中說佛性就是般若，闡明具有佛性。這裡只是簡略地舉出三種說法來討論相同和不同之處，不可以侷限於剩餘的含義。 問：《般若經》與《維摩詰經》（Vimalakirti Sutra）、《法華經》的相同和不同之處是什麼？ 答：《維摩詰經》以及《般若經》的初品都已顯示佛乘（Buddhayana）是真實的，但沒有開顯二乘是權宜之說，此處沒有差異。現在簡略地闡明四種不同之處。第一，《般若經》廣泛地闡述了菩薩行，如《大智度論》所說：『現在想要為彌勒（Maitreya）等廣泛地闡述菩薩行。』《維摩詰經》簡略地闡明了菩薩兩種重要的修行。一是清凈佛國土，二是成就眾生。如《佛國土品》所說清凈國土的修行。從《方便品》開始破斥三種人，闡明成就眾生。《方便品》破斥凡夫的見解，所以說生死（samsara）的過患。讚歎法身（Dharmakaya）的功德，讓凡夫人進入菩薩的法門。其次破斥二乘的見解，闡明菩薩的法門，如《弟子品》所說。三
【English Translation】 English version:
Question: Since the Prajna (Wisdom) in comparison to the Lotus Sutra possesses three meanings, can we say that the Prajna in comparison to the Nirvana Sutra also possesses these three meanings? Answer: It also possesses three meanings. This can be understood by analogy. First, the Prajna clearly elucidates the two meanings of realm (境, state of existence) and wisdom (智, knowledge), while the Nirvana Sutra does not explicitly elucidate this meaning. This can be understood by referring to the Lotus Sutra. Because it elucidates these two meanings, the Prajna is superior while the Nirvana Sutra is inferior. Question: How do we know this is so? Answer: The Mahaprajnaparamita-sastra lists ten great Mahayana sutras, saying that the Prajna is the greatest. Among these ten sutras is the Mahamegha Sutra (大云經). The Mahamegha Sutra elucidates the Buddha-nature (佛性) as permanent, etc. Therefore, we know that the Prajna is superior to the Nirvana Sutra. Second, the Prajna does not clarify that sentient beings possess Buddha-nature, for example, it does not clarify that the two vehicles (聲聞 and 緣覺, Sravakas and Pratyekabuddhas) can attain Buddhahood. Therefore, the Prajna is inferior while the Nirvana Sutra is superior. Third, these two sutras are not different. Since the Prajna, like the Lotus Sutra, elucidates that the two vehicles can attain Buddhahood, it also elucidates Buddha-nature, so these two sutras are the same. Moreover, the Prajna only teaches Bodhisattvas (菩薩), and the Nirvana Sutra is also like this, so there is no difference. Question: The meaning elucidated in the latter part of the Prajna is the same as the Lotus Sutra, elucidating the state of non-retrogression (avaivartika). Where is there a place that elucidates Buddha-nature in the same way as the Nirvana Sutra? Answer: Since the text of the Prajna elucidates that all Bodhisattvas do not regress, then we know that they all possess Buddha-nature. Moreover, since it is the same as the Lotus Sutra, the Lotus Sutra says that Buddha-nature is Prajna, elucidating the possession of Buddha-nature. Here, we are only briefly citing three statements to discuss the similarities and differences; we cannot be limited to the remaining meanings. Question: What are the similarities and differences between the Prajna, the Vimalakirti Sutra (維摩詰經), and the Lotus Sutra? Answer: The Vimalakirti Sutra and the initial chapter of the Prajna have already revealed that the Buddhayana (佛乘) is real, but they have not revealed that the two vehicles are expedient teachings; there is no difference here. Now, we will briefly elucidate four differences. First, the Prajna extensively elucidates the Bodhisattva practices, as the Mahaprajnaparamita-sastra says: 'Now we want to extensively elucidate the Bodhisattva practices for Maitreya (彌勒) and others.' The Vimalakirti Sutra briefly elucidates two important practices of Bodhisattvas: one is purifying the Buddha-lands, and the other is accomplishing sentient beings. As the Buddha-land Chapter says, the practice of purifying the Buddha-land. Starting from the Expedient Means Chapter, it refutes three kinds of people, elucidating the accomplishment of sentient beings. The Expedient Means Chapter refutes the views of ordinary people, so it speaks of the faults of samsara (生死). It praises the merits of the Dharmakaya (法身), allowing ordinary people to enter the Bodhisattva's Dharma gate. Next, it refutes the views of the two vehicles, elucidating the Bodhisattva's Dharma gate, as the Disciples Chapter says. Three
破菩薩大乘見如菩薩品說。凡夫著生死。生死是凡夫煩惱。二乘滯涅槃。涅槃是二乘煩惱。菩薩著佛道。佛道是大乘煩惱。故破此三種人皆悟不凡不聖不小不大不二法門。然後以權實二智適化。無方隨緣益物。凈名大致為如此也。
問。凈名經何故明成就眾生凈佛國土耶。
答。釋論云。菩薩得無生忍已后無有餘事。唯成就眾生凈佛國土。凈名既得無生故今行斯二事。又適化不同不須問也。凈名破三種人令入菩薩法門。此三種人即是五乘人。破凡夫謂人天乘也。次破聲聞即二乘人。破菩薩即大乘人。破五乘人令入菩薩法門。與法華會五乘歸一何異答顯實與法華同未開權與法華異。
問。云何顯實同。云何未開權異。
答。破三種人顯菩薩法門甚深微妙無礙無方。法華亦明菩薩法門甚深微妙究竟真實。是故同也。但雖破三種人明其是有所得。未明五乘皆是方便。是故異法華也。又三異一同。三異者一者未開三是方便。二未會三歸一。三未廢三立一也。一同者凈名呵大小乘法華亦破三乘異執故言同也。
問。二種破義有異不應言同。凈名破其有所得義。法華破其執五乘異義。何得言同。
答。此義即兩經有異。但法華破執。破執必是有所得。今取同是有所得。是故被破。所以言同也
【現代漢語翻譯】 現代漢語譯本： 《破菩薩大乘見如菩薩品》中說：凡夫執著于生死，生死是凡夫的煩惱；二乘（聲聞乘和緣覺乘）滯留在涅槃，涅槃是二乘的煩惱；菩薩執著于佛道，佛道是大乘的煩惱。因此，破除這三種人的執著，才能領悟到不凡不聖、不小不大、不二的法門。然後以權智和實智來適應教化，沒有固定的方式，隨順因緣來利益眾生。《維摩詰經》的大致宗旨就是這樣。
問：為什麼《維摩詰經》要闡明成就眾生、清凈佛國土呢？
答：《釋論》中說：菩薩獲得無生法忍之後，沒有其他的事情要做，唯有成就眾生、清凈佛國土。《維摩詰經》既然已經證得無生法忍，所以現在行持這兩件事。而且適應教化各有不同，不需要再問了。《維摩詰經》破除三種人的執著，使他們進入菩薩法門。這三種人就是五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）人。破除凡夫，指的是人天乘；其次破除聲聞，就是二乘人；破除菩薩，就是大乘人。破除五乘人的執著，使他們進入菩薩法門，這與《法華經》會五乘歸一有什麼不同呢？答：顯現真實義與《法華經》相同，未開顯權巧方便則與《法華經》不同。
問：怎樣說顯現真實義相同？怎樣說未開顯權巧方便不同？
答：破除三種人的執著，顯現菩薩法門甚深微妙，沒有障礙，沒有固定的方式。《法華經》也闡明菩薩法門甚深微妙，究竟真實，所以是相同的。但是，雖然破除三種人的執著，說明他們是有所得的，但沒有說明五乘都是方便，所以與《法華經》不同。又有三點不同，一點相同。三點不同是：第一，沒有開顯三乘是方便；第二，沒有會三乘歸一；第三，沒有廢三乘而立一乘。一點相同是：《維摩詰經》呵斥大小乘，而《法華經》也破除三乘的差異執著，所以說相同。
問：兩種破除的意義不同，不應該說相同。《維摩詰經》破除他們有所得的意義，《法華經》破除他們執著五乘差異的意義，怎麼能說相同呢？
答：這個意義上兩部經是有差異的。但是《法華經》破除執著，破除執著必定是因為有所得。現在取他們同是有所得這一點，所以被破除，因此說相同。
【English Translation】 English version: The Vimalakirti Sutra, in the chapter 'Seeing the Buddha Land as a Bodhisattva', says: Ordinary beings are attached to samsara (cycle of birth and death), and samsara is the affliction of ordinary beings. Those of the Two Vehicles (Shravakayana and Pratyekabuddhayana) are attached to nirvana (cessation of suffering), and nirvana is the affliction of the Two Vehicles. Bodhisattvas are attached to the Buddha path, and the Buddha path is the affliction of the Mahayana. Therefore, breaking through the attachments of these three types of people allows one to realize the Dharma gate of neither ordinary nor saintly, neither small nor large, and non-duality. Then, one uses expedient wisdom (upaya-jnana) and ultimate wisdom (paramartha-jnana) to adapt to teaching and transformation, benefiting beings without fixed methods and according to conditions. This is roughly the main point of the Vimalakirti Sutra.
Question: Why does the Vimalakirti Sutra explain the accomplishment of sentient beings and the purification of Buddha lands?
Answer: The Shastra says: After a Bodhisattva attains the anutpattika-dharma-kshanti (acceptance of the non-arising of phenomena), there is nothing else to do except to accomplish sentient beings and purify Buddha lands. Since Vimalakirti has already attained anutpattika-dharma-kshanti, he now practices these two things. Moreover, adapting to transformation differs, so there is no need to ask further. The Vimalakirti Sutra breaks through the attachments of three types of people, causing them to enter the Bodhisattva path. These three types of people are the people of the Five Vehicles (Human-Deva Vehicle, Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, and Buddha Vehicle). Breaking through the attachments of ordinary beings refers to the Human-Deva Vehicle; next, breaking through the attachments of the shravakas (listeners), that is, the people of the Two Vehicles; breaking through the attachments of Bodhisattvas, that is, the people of the Mahayana. Breaking through the attachments of the people of the Five Vehicles causes them to enter the Bodhisattva path. How is this different from the Lotus Sutra's unification of the Five Vehicles into One Vehicle? Answer: Revealing the ultimate truth is the same as the Lotus Sutra; not yet revealing the expedient means is different from the Lotus Sutra.
Question: How is revealing the ultimate truth the same? How is not yet revealing the expedient means different?
Answer: Breaking through the attachments of three types of people reveals the Bodhisattva Dharma gate as profound, subtle, unobstructed, and without fixed methods. The Lotus Sutra also explains the Bodhisattva Dharma gate as profound, subtle, ultimately true, and real, so it is the same. However, although it breaks through the attachments of three types of people, explaining that they have something to attain, it does not explain that the Five Vehicles are all expedient means, so it is different from the Lotus Sutra. There are three differences and one similarity. The three differences are: first, it has not revealed that the three vehicles are expedient; second, it has not unified the three vehicles into one; third, it has not abolished the three vehicles and established one vehicle. The one similarity is: the Vimalakirti Sutra criticizes the Hinayana and Mahayana, and the Lotus Sutra also breaks through the differing attachments of the three vehicles, so it is said to be the same.
Question: The meanings of the two types of breaking through are different, so they should not be said to be the same. The Vimalakirti Sutra breaks through their meaning of having something to attain, and the Lotus Sutra breaks through their meaning of being attached to the differences of the Five Vehicles. How can they be said to be the same?
Answer: In this meaning, the two sutras are different. However, the Lotus Sutra breaks through attachments, and breaking through attachments must be because there is something to attain. Now, taking the point that they both have something to attain, that is why they are broken through, so it is said to be the same.
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問。但凈名顯實與法華同。波若顯實亦與法華同。
答。一切大乘經明道無異。即顯實皆同。但波若凈名之時二乘根緣未熟故未得開權。至法華時二乘根緣始熟故方得開權耳。不可言未開權故亦未顯實。波若凈名辨菩薩無礙之道究竟無餘。法華辨菩薩行復何能過此耶。
問。以何文波若凈名已顯實耶。
答。法華信解品云一切諸佛所有秘藏。但為菩薩演其實事。而不為我說斯真要。豈非指波若為秘藏真實法耶。
問。凈名波若未明三界外事。如未辨五百由旬。顯實云何無異。
答。若以五百由旬為界外者。大品明四百由旬寧非界外耶。又華嚴涅槃諸大乘經無有分明文辨三界內外事。但勝鬘分明說耳。可言華嚴涅槃未明界外事耶。
問。法華明羅漢受記作佛。即是明界外事。凈名大品亦爾耶。
答。釋論解大品往生品。云菩薩從一佛土至一佛土。至一佛土者此是出三界外凈土。云何言不明界外事耶。又明菩薩舍肉身受法性生身。二乘亦爾。豈非明界外事耶。又大品凈名未明界外事者。為未得開權故。若分明說界外事。則辨羅漢生處。便是開權。此時根緣未堪故不說。但直明三界外凈土菩薩往生。則菩薩利根懸得領解。二乘根鈍故不知界外更受生身。又難若言凈名
{ "translations": [ "現代漢語譯本：", "問：既然《維摩詰經》（凈名，Vimalakirti Sutra）所顯之實與《法華經》（Lotus Sutra）相同，《般若經》（波若，Prajna Sutra）所顯之實也與《法華經》相同嗎？", "答：一切大乘經典闡明真理並無差異，所顯之實自然相同。但《般若經》和《維摩詰經》時期，二乘（聲聞和緣覺）的根機和因緣尚未成熟，所以未能開顯權巧方便。到了《法華經》時期，二乘的根機和因緣才成熟，因此得以開顯權巧方便。不能說因為沒有開顯權巧方便，就沒有顯明真實。因為《般若經》和《維摩詰經》闡述菩薩無礙之道，已經究竟完備，無所遺余。《法華經》所闡述的菩薩行持，又能超過這些什麼呢？", "問：以什麼經文證明《般若經》和《維摩詰經》已經顯明真實之理呢？", "答：《法華經·信解品》中說：『一切諸佛所有的秘密珍藏，只為菩薩演說真實之事，而不為我說這些真要。』這難道不是指《般若經》為秘密珍藏的真實之法嗎？", "問：《維摩詰經》和《般若經》沒有闡明三界之外的事情，就像沒有辨明五百由旬（yojana，古印度長度單位）的距離一樣，這樣顯明真實又怎麼能說沒有差異呢？", "答：如果認為五百由旬是界外，那麼《大品般若經》（大品，Mahaprajnaparamita Sutra）闡明四百由旬難道不是界外嗎？而且，《華嚴經》（Avatamsaka Sutra）、《涅槃經》（Nirvana Sutra）等大乘經典，都沒有明確的經文辨別三界內外之事，只有《勝鬘經》（Srimala Sutra）分明地說了。難道可以說《華嚴經》和《涅槃經》沒有闡明界外之事嗎？", "問：《法華經》闡明羅漢（Arhat）受記作佛，這就是闡明界外之事。《維摩詰經》和《大品般若經》也是這樣嗎？", "答：《大智度論》（釋論，Mahaprajnaparamitopadesa）解釋《大品般若經·往生品》時說，菩薩從一個佛土到另一個佛土，到達的佛土就是超出三界之外的凈土。怎麼能說沒有闡明界外之事呢？又闡明菩薩捨棄肉身，接受法性生身，二乘也是這樣。這難道不是闡明界外之事嗎？而且，《大品般若經》和《維摩詰經》沒有闡明界外之事，是因為沒有開顯權巧方便的緣故。如果分明地說界外之事，就辨別羅漢的出生之處，這就是開顯權巧方便。當時眾生的根機和因緣還不堪承受，所以沒有說。但直接闡明三界之外的凈土，菩薩往生其中，那麼菩薩利根，自然能夠領會理解。二乘根機遲鈍，所以不知道界外還要接受生身。而且，如果說《維摩詰經》", "english_translations": [ "English version:", "Question: Since what the Vimalakirti Sutra (凈名, Vimalakirti Sutra) reveals is the same as the Lotus Sutra (法華, Lotus Sutra), is what the Prajna Sutra (波若, Prajna Sutra) reveals also the same as the Lotus Sutra?", "Answer: All Mahayana sutras explain the truth without difference, so what is revealed is naturally the same. However, during the time of the Prajna Sutra and the Vimalakirti Sutra, the faculties and conditions of the Two Vehicles (聲聞 and 緣覺, Sravakas and Pratyekabuddhas) were not yet mature, so expedient means were not yet revealed. By the time of the Lotus Sutra, the faculties and conditions of the Two Vehicles had matured, so expedient means could then be revealed. It cannot be said that because expedient means were not revealed, the truth was not revealed either. Because the Prajna Sutra and the Vimalakirti Sutra explain the unobstructed path of the Bodhisattva, which is already complete and without remainder. What more can the practice of the Bodhisattva explained in the Lotus Sutra exceed these?", "Question: By what sutra text is it proven that the Prajna Sutra and the Vimalakirti Sutra have already revealed the truth?", "Answer: In the 'Faith and Understanding' chapter of the Lotus Sutra, it says: 'All the secret treasures possessed by all Buddhas are only spoken to Bodhisattvas to explain the real matters, but not to me to speak of these true essentials.' Does this not refer to the Prajna Sutra as the secret treasure of the true Dharma?", "Question: The Vimalakirti Sutra and the Prajna Sutra do not explain matters beyond the Three Realms, just as they do not distinguish the distance of five hundred yojanas (由旬, yojana, an ancient Indian unit of distance). How can it be said that revealing the truth is without difference?", "Answer: If five hundred yojanas are considered beyond the realm, then does the Larger Prajnaparamita Sutra (大品, Mahaprajnaparamita Sutra) explaining four hundred yojanas not also mean beyond the realm? Moreover, the Avatamsaka Sutra (華嚴, Avatamsaka Sutra), the Nirvana Sutra (涅槃, Nirvana Sutra), and other Mahayana sutras do not have clear texts distinguishing matters within and beyond the Three Realms; only the Srimala Sutra (勝鬘, Srimala Sutra) speaks clearly about it. Can it be said that the Avatamsaka Sutra and the Nirvana Sutra do not explain matters beyond the realm?", "Question: The Lotus Sutra explains that Arhats (羅漢, Arhat) receive predictions of becoming Buddhas, which is explaining matters beyond the realm. Is the Vimalakirti Sutra and the Larger Prajnaparamita Sutra also like this?", "Answer: The Mahaprajnaparamitopadesa (釋論, Mahaprajnaparamitopadesa) explains the 'Rebirth' chapter of the Larger Prajnaparamita Sutra, saying that Bodhisattvas go from one Buddha-land to another Buddha-land, and the Buddha-land they reach is a pure land beyond the Three Realms. How can it be said that it does not explain matters beyond the realm? It also explains that Bodhisattvas abandon their physical bodies and receive Dharma-nature bodies, and the Two Vehicles are also like this. Does this not explain matters beyond the realm? Moreover, the reason why the Larger Prajnaparamita Sutra and the Vimalakirti Sutra do not explain matters beyond the realm is because expedient means have not been revealed. If matters beyond the realm were clearly explained, then the place of birth of the Arhats would be distinguished, which would be revealing expedient means. At that time, the faculties and conditions of sentient beings were not yet capable of receiving it, so it was not spoken. But directly explaining the pure land beyond the Three Realms, where Bodhisattvas are reborn, then Bodhisattvas with sharp faculties can naturally understand. The Two Vehicles have dull faculties, so they do not know that they will receive a body beyond the realm. Moreover, if it is said that the Vimalakirti Sutra" ] }
大品未明二乘作佛亦未顯實者。華嚴云大藥王樹根不生二處。謂深水火坑。既言二乘不生菩提心。若爾華嚴應未顯實也。又華嚴法界品明二乘未入法界。法華已明入一乘。然一乘法界是異名耳。豈可言華嚴未明二乘作佛。故顯實亦未足耶。
問。何故華嚴未明二乘作佛耶。
答。華嚴多是初成道時。二乘根緣未熟故說其未得成佛。如凈名大品之時二乘根緣未熟故未開權。諸菩薩道緣已熟故已顯實也。不可言未開權故亦不顯實矣。二者大品令二乘人口自說菩薩行密教二乘。凈名經令菩薩人說菩薩行密教二乘。密教二乘不出自他兩門。故二經為異。三者密教二乘復有二門。一佛自密教即大品付財也。二菩薩密教謂凈名等也。四者密教二乘者。二乘有二病。一者住著空有。故大經云二乘人名有所得。波若多破其住著之心。辨無住無得。睿師釋論序云。知滯有之為患故波若為之照即其事也。二者二乘人不能知無方無礙之用。凈名等經正辨菩薩無方無礙之用。菩薩體無礙法。故心有無礙慧身有無礙通。口具無礙辯以密斥二乘。令悄鄙小心欣慕大智。此皆大判耳。
問。大品法華涅槃華嚴四經同明因果。因果何異。
答。大品因果者釋論云。佛於三藏中為諸聲聞說種種法未說菩薩行。今欲為諸菩薩說菩薩
【現代漢語翻譯】 現代漢語譯本： 《大品般若經》未明確闡述二乘（聲聞乘和緣覺乘）能夠成佛，也未完全顯露真實之義。《華嚴經》說，『大藥王樹的根不會生長在兩個地方』，指的是深水和火坑。既然說二乘不生起菩提心，那麼《華嚴經》似乎也未完全顯露真實之義。而且，《華嚴經·法界品》說明二乘尚未進入法界，而《法華經》已經闡明二乘可以進入一乘。然而，一乘和法界只是不同的名稱罷了。怎麼能說《華嚴經》未闡明二乘能夠成佛，因此顯露真實之義也不夠圓滿呢？ 問：為什麼《華嚴經》未闡明二乘能夠成佛呢？ 答：《華嚴經》大多是佛陀初成道時所說，當時二乘的根基和因緣尚未成熟，所以說他們未能成佛。如同《維摩詰經》和《大品般若經》時期，二乘的根基和因緣尚未成熟，所以未開顯方便之權。諸菩薩的道緣已經成熟，所以已經顯露真實之義。不能說因為未開顯方便之權，所以也不顯露真實之義。其次，《大品般若經》讓二乘人自己說菩薩的行持，秘密地教化二乘；《維摩詰經》讓菩薩說菩薩的行持，秘密地教化二乘。秘密地教化二乘不出自他兩門，所以這兩部經有所不同。再次，秘密地教化二乘又有兩門：一是佛陀親自秘密地教化，即《大品般若經》中的『付財』；二是菩薩秘密地教化，如《維摩詰經》等。第四，秘密地教化二乘，是因為二乘有兩種弊病：一是執著于空和有，所以《大般涅槃經》說二乘人名為『有所得』。《般若經》大多破除他們執著的心，辨明無住無得。鳩摩羅什的《大品般若經》釋論序說：『知道執著于有是弊病，所以般若經用智慧來照破它』，說的就是這個道理。二是二乘人不能瞭解無方無礙的作用。《維摩詰經》等經正是辨明菩薩無方無礙的作用。菩薩體證無礙之法，所以心中有無礙的智慧，身有無礙的神通，口具無礙的辯才，以此來秘密地斥責二乘，使他們悄悄地鄙棄小心，欣慕大智慧。這些都是大致的判斷。 問：《大品般若經》、《法華經》、《涅槃經》、《華嚴經》四部經都闡明因果，它們的因果有什麼不同？ 答：《大品般若經》的因果，根據《大智度論》所說：『佛陀在三藏（經藏、律藏、論藏）中為諸聲聞說種種法，未說菩薩的行持。現在想要為諸菩薩說菩薩
【English Translation】 English version: The Mahaprajnaparamita Sutra (大品般若經) has not clearly elucidated that the Two Vehicles (二乘, sravaka-yana and pratyekabuddha-yana) can attain Buddhahood, nor has it fully revealed the true meaning. The Avatamsaka Sutra (華嚴經) says, 'The root of the great medicine king tree does not grow in two places,' referring to deep water and fire pits. Since it is said that the Two Vehicles do not generate bodhicitta (菩提心, the mind of enlightenment), then the Avatamsaka Sutra seems not to have fully revealed the true meaning either. Moreover, the Avatamsaka Sutra, in the chapter on the Dharma Realm (法界品), explains that the Two Vehicles have not yet entered the Dharma Realm, while the Lotus Sutra (法華經) has already clarified that the Two Vehicles can enter the One Vehicle (一乘, eka-yana). However, the One Vehicle and the Dharma Realm are merely different names. How can it be said that the Avatamsaka Sutra has not elucidated that the Two Vehicles can attain Buddhahood, and therefore the revelation of the true meaning is also insufficient? Question: Why has the Avatamsaka Sutra not elucidated that the Two Vehicles can attain Buddhahood? Answer: The Avatamsaka Sutra was mostly spoken when the Buddha first attained enlightenment. At that time, the roots and conditions of the Two Vehicles were not yet mature, so it was said that they could not attain Buddhahood. Just as in the time of the Vimalakirti Sutra (維摩詰經) and the Mahaprajnaparamita Sutra, the roots and conditions of the Two Vehicles were not yet mature, so the expedient means (權, upaya) were not revealed. The conditions for the path of the Bodhisattvas were already mature, so the true meaning has already been revealed. It cannot be said that because the expedient means were not revealed, the true meaning was also not revealed. Secondly, the Mahaprajnaparamita Sutra has the people of the Two Vehicles themselves speak of the practices of the Bodhisattvas, secretly teaching the Two Vehicles; the Vimalakirti Sutra has the Bodhisattvas speak of the practices of the Bodhisattvas, secretly teaching the Two Vehicles. Secretly teaching the Two Vehicles does not go beyond the two gates of self and other, so these two sutras are different. Furthermore, secretly teaching the Two Vehicles has two gates: one is the Buddha personally secretly teaching, which is the 'entrusting of wealth' (付財) in the Mahaprajnaparamita Sutra; the other is the Bodhisattvas secretly teaching, such as in the Vimalakirti Sutra, etc. Fourth, secretly teaching the Two Vehicles is because the Two Vehicles have two faults: one is attachment to emptiness and existence, so the Mahaparinirvana Sutra (大般涅槃經) says that the people of the Two Vehicles are called 'those who have something to attain' (有所得). The Prajna Sutra mostly breaks their mind of attachment, clarifying non-abiding and non-attainment. Kumarajiva's preface to the commentary on the Mahaprajnaparamita Sutra says: 'Knowing that attachment to existence is a fault, therefore the Prajna Sutra uses wisdom to illuminate it,' which is what it is talking about. The second is that the people of the Two Vehicles cannot understand the function of unobstructedness. The Vimalakirti Sutra and other sutras precisely clarify the unobstructed function of the Bodhisattvas. Bodhisattvas embody the Dharma of unobstructedness, so their minds have unobstructed wisdom, their bodies have unobstructed supernatural powers, and their mouths possess unobstructed eloquence, using this to secretly rebuke the Two Vehicles, causing them to quietly despise their small minds and admire great wisdom. These are all general judgments. Question: The four sutras, Mahaprajnaparamita Sutra, Lotus Sutra, Nirvana Sutra, and Avatamsaka Sutra, all elucidate cause and effect. What are the differences in their cause and effect? Answer: The cause and effect of the Mahaprajnaparamita Sutra, according to the Mahaprajnaparamitasastra (大智度論), is: 'The Buddha spoke various Dharmas to the sravakas (聲聞) in the Three Baskets (三藏, Tripitaka), but did not speak of the practices of the Bodhisattvas. Now he wants to speak of the Bodhisattvas' practices to the Bodhisattvas.'
行故說波若。中論云先於聲聞法中說生滅十二因緣。次為菩薩說無生滅十二因緣。以二論詳之。三藏望波若即是開生滅無生滅二種義。以菩薩行無生滅因故得不斷不常果。無生滅因即是波若。不斷不常果即是薩婆若。故經云以不住法住波若中。以無所舍行檀等六度。不生故具足三十七品等。所以睿師云。啟彰玄門以不住為始。妙歸三慧無得為終。不住為始謂行不住因。無得為終即是得無所得果。適化當時即便取悟也。波若因果大宗若斯。法華因果者此經正開權顯實。故辨因明果。可謂融會今昔結束始終。總序釋迦一化之大意也。一期出世教門雖多不出權實二智真應兩身。初則開權顯實。明三乘為方便一乘為真實。故破昔三因三果。明今日一因一果。以因無別感唯有一因。果無異酬唯有一果。時眾雖知唯有一因無有異因。唯有一果無有異果。未知一果為同昔果。為異昔果。是故次辨開近顯遠。近謂如來應跡。遠即常住法身。但昔方便說近以覆遠。今開近顯遠。近遠既彰則本跡義顯。本跡義顯故成一果義。果義既成一因始立。是故此經正明一因一果。法華之會聞便領悟也。次明涅槃辨因果者。依壽量品明諸子有二種。一不失心二失心。不失心子聞波若法華皆得領解。余失心子不肯服藥。保執昔無常教。是以如來唱滅。因此
【現代漢語翻譯】 現代漢語譯本 行故說般若（prajna，智慧）。《中論》云：『先於聲聞法中說生滅十二因緣（pratītyasamutpāda，緣起）。次為菩薩說無生滅十二因緣。』以二論詳之，三藏望般若即是開生滅、無生滅二種義。以菩薩行無生滅因故，得不斷不常果。無生滅因即是般若，不斷不常果即是薩婆若（sarvajña，一切智）。故經云：『以不住法住般若中，以無所舍行檀等六度（pāramitā，波羅蜜多）。不生故具足三十七品等。』所以睿師云：『啟彰玄門以不住為始，妙歸三慧無得為終。』不住為始，謂行不住因；無得為終，即是得無所得果。適化當時，即便取悟也。般若因果大宗若斯。法華因果者，此經正開權顯實，故辨因明果，可謂融會今昔，結束始終，總序釋迦（Śākyamuni，釋迦牟尼）一化之大意也。一期出世，教門雖多，不出權實二智、真應兩身。初則開權顯實，明三乘為方便，一乘為真實。故破昔三因三果，明今日一因一果。以因無別感，唯有一因；果無異酬，唯有一果。時眾雖知唯有一因，無有異因；唯有一果，無有異果；未知一果為同昔果，為異昔果。是故次辨開近顯遠，近謂如來應跡，遠即常住法身。但昔方便說近以覆遠，今開近顯遠。近遠既彰，則本跡義顯。本跡義顯故，成一果義。果義既成，一因始立。是故此經正明一因一果。法華之會，聞便領悟也。次明涅槃辨因果者，依《壽量品》明諸子有二種：一不失心，二失心。不失心子聞般若、法華皆得領解，余失心子不肯服藥，保執昔無常教，是以如來唱滅。因此
【English Translation】 English version Therefore, it is said that prajna (prajna, wisdom) is spoken. The Madhyamaka-karika (Treatise on the Middle Way) says: 'First, in the Śrāvakayāna (the vehicle of the hearers) Dharma, the twelve links of dependent origination (pratītyasamutpāda, the chain of causation) with arising and ceasing are taught. Then, for Bodhisattvas, the twelve links of dependent origination without arising and ceasing are taught.' Considering these two treatises in detail, the Tripitaka (three baskets) views prajna as revealing the two meanings of arising and ceasing, and without arising and ceasing. Because Bodhisattvas practice the cause of without arising and ceasing, they attain the result of neither continuous nor permanent. The cause of without arising and ceasing is prajna, and the result of neither continuous nor permanent is sarvajña (sarvajña, all-knowing wisdom). Therefore, the sutra says: 'Dwelling in prajna with non-abiding Dharma, practicing the six perfections (pāramitā, perfections) such as giving without attachment. Because of non-arising, one fully possesses the thirty-seven factors of enlightenment, etc.' Therefore, Master Rui said: 'Enlightening and revealing the profound gate begins with non-abiding, and the wonderful return to the three wisdoms ends with non-attainment.' 'Non-abiding' as the beginning refers to practicing the cause of non-abiding; 'non-attainment' as the end refers to attaining the result of non-attainment. At the appropriate time of transformation, one immediately attains enlightenment. Such is the great principle of prajna's cause and effect. As for the cause and effect in the Lotus Sutra, this sutra precisely opens the provisional and reveals the real. Therefore, it distinguishes the cause and clarifies the result. It can be said to integrate the past and present, conclude the beginning and end, and summarize the great intention of Śākyamuni's (Śākyamuni, the founder of Buddhism) one lifetime of teaching. In one lifetime of appearing in the world, although there are many teachings, they do not go beyond the two wisdoms of provisional and real, and the two bodies of true and responsive. Initially, it opens the provisional and reveals the real, clarifying that the three vehicles are expedient means, and the one vehicle is the truth. Therefore, it refutes the three causes and three results of the past, and clarifies the one cause and one result of today. Because the cause has no separate response, there is only one cause; the result has no different reward, there is only one result. Although the assembly knows that there is only one cause, there is no different cause; there is only one result, there is no different result; they do not know whether the one result is the same as the past result, or different from the past result. Therefore, it next distinguishes opening the near and revealing the far. The near refers to the manifested traces of the Tathagata, and the far refers to the permanent Dharma body. But in the past, expediently speaking, the near was used to cover the far. Now, the near is opened to reveal the far. Once the near and far are revealed, the meaning of the original and manifested traces becomes clear. Because the meaning of the original and manifested traces is clear, the meaning of one result is established. Once the meaning of the result is established, the one cause is established. Therefore, this sutra precisely clarifies one cause and one result. At the assembly of the Lotus Sutra, one immediately understands upon hearing. Next, clarifying the cause and effect in the Nirvana Sutra, according to the Chapter on the Duration of Life, it clarifies that the sons are of two types: one who does not lose their mind, and one who loses their mind. The sons who do not lose their mind all attain understanding upon hearing the prajna and Lotus Sutra. The remaining sons who lose their mind refuse to take the medicine, and cling to the impermanent teachings of the past. Therefore, the Tathagata announces extinction. Because of this
廣破無常病逗以常藥。正以佛性為因涅槃為果。
問。此經正明常無常今昔開覆。何故以佛性為因涅槃為果耶。
答。為釋成常無常意故明佛性為因涅槃為果。如來之身所以常者良由本有佛性。見佛性故。所以為常故純陀品云。未見佛性名為無常。見佛性故常恒無變。故佛性之因涅槃之果更無有異。隱名佛性顯名涅槃。亦隱名如來藏顯則成法身。又隱則為因顯則為果。然佛性未曾隱顯。約眾生不了故名為隱。若得了悟自為顯也。
問。佛性為因涅槃為果為釋成常無常義。三寶一體異體復釋何義耶。
答。亦釋成常無常義及因果義。昔三寶異體。是故無常。今三寶一體。所以常住。故長壽品末云。如汝父母各各異。故知是故無常。以三寶不異所以常住也。以三寶一體故果義則成。果義既成因義便顯。所以復是釋成因果。
問。然作此釋者與舊何異。
答。涅槃明常者此是對治悉且。非究竟說。大經云諸優婆塞常樂觀察諸對治門。謂常無常乃至我無我。昔破邪常故說無常。今斥無常是故說常。然如來身未曾常與無常。常無常方便用具足。三寶未曾一體異體。一體異體方便具足。涅槃正宗大意如此。其中一化教門有未了者並皆融會。故涅槃亦名開秘密藏經也。
問。法華中三根
【現代漢語翻譯】 現代漢語譯本： 廣泛地破除無常的病癥，用常的藥物來引導。以佛性（Buddha-nature）為因，涅槃（Nirvana）為果，這才是正道。
問：這部經明明是在闡明常與無常，以及今昔開顯與覆藏的道理，為什麼卻說以佛性為因，涅槃為果呢？
答：爲了解釋成就常與無常的意義，所以才闡明以佛性為因，涅槃為果。如來（Tathagata）之身之所以是常，正是因為本來就具有佛性，見到佛性之故。所以才是常，因此《純陀品》中說：『未見佛性，名為無常；見到佛性，常恒不變。』所以佛性之因與涅槃之果，並沒有什麼不同。隱藏時名為佛性，顯現時名為涅槃。也即隱藏時名為如來藏（Tathagatagarbha），顯現時則成就法身（Dharmakaya）。又，隱藏時為因，顯現時為果。然而佛性未曾有隱藏與顯現，只是就眾生不瞭解而言，才稱為隱藏；如果得了悟，自然就顯現了。
問：佛性為因，涅槃為果，是爲了解釋成就常與無常的意義。那麼三寶（Three Jewels）是一體還是異體，又是爲了解釋什麼意義呢？
答：也是爲了解釋成就常與無常的意義，以及因果的意義。過去認為三寶是異體，所以是無常；現在認為三寶是一體，所以常住。所以《長壽品》末尾說：『如汝父母各各異。』因此可知是故無常。因為三寶不異，所以常住。因為三寶是一體，所以果的意義才能成就。果的意義既然成就，因的意義便顯現。所以又是爲了解釋成就因果。
問：那麼作這樣的解釋，與過去的說法有什麼不同呢？
答：過去說涅槃是常，這是對治權宜之說，並非究竟之說。《大經》說：『諸優婆塞（upasaka）常樂觀察諸對治門。』所謂常與無常，乃至我與無我。過去爲了破除邪常，所以說無常；現在爲了斥責無常，所以說常。然而如來之身未曾有常與無常，常與無常的方便運用都具足。三寶未曾有一體與異體，一體與異體的方便都具足。涅槃正宗的大意就是如此。其中一化教門有未了悟的，都全部融會貫通。所以涅槃也名為開秘密藏經。
問：《法華經》（Lotus Sutra）中三根
【English Translation】 English version: Widely breaking down the disease of impermanence, guiding with the medicine of permanence. Rightly taking Buddha-nature (Buddha-nature) as the cause and Nirvana (Nirvana) as the effect.
Question: This sutra clearly elucidates permanence and impermanence, as well as the principles of revealing and concealing in the past and present. Why does it say that Buddha-nature is the cause and Nirvana is the effect?
Answer: In order to explain and accomplish the meaning of permanence and impermanence, it is elucidated that Buddha-nature is the cause and Nirvana is the effect. The reason why the body of the Tathagata (Tathagata) is permanent is precisely because it inherently possesses Buddha-nature, due to seeing Buddha-nature. Therefore, it is permanent. Thus, the 'Cunda Chapter' says: 'Not seeing Buddha-nature is called impermanent; seeing Buddha-nature, it is eternally unchanging.' Therefore, the cause of Buddha-nature and the effect of Nirvana are not different. When concealed, it is called Buddha-nature; when revealed, it is called Nirvana. That is, when concealed, it is called the Tathagatagarbha (Tathagatagarbha); when revealed, it becomes the Dharmakaya (Dharmakaya). Furthermore, when concealed, it is the cause; when revealed, it is the effect. However, Buddha-nature has never been concealed or revealed. It is only called concealed because sentient beings do not understand it; if one attains enlightenment, it will naturally be revealed.
Question: Buddha-nature as the cause and Nirvana as the effect is to explain and accomplish the meaning of permanence and impermanence. Then, are the Three Jewels (Three Jewels) one entity or different entities, and what meaning does this explain?
Answer: It also explains and accomplishes the meaning of permanence and impermanence, as well as the meaning of cause and effect. In the past, it was thought that the Three Jewels were different entities, so they were impermanent; now it is thought that the Three Jewels are one entity, so they are permanent. Therefore, at the end of the 'Longevity Chapter,' it says: 'Like your parents, each is different.' Thus, it can be known that this is why it is impermanent. Because the Three Jewels are not different, they are permanent. Because the Three Jewels are one entity, the meaning of the effect can be accomplished. Since the meaning of the effect is accomplished, the meaning of the cause becomes manifest. Therefore, it is again to explain and accomplish cause and effect.
Question: Then, what is the difference between making such an explanation and the past explanations?
Answer: In the past, saying that Nirvana is permanent was an expedient for treatment, not an ultimate statement. The 'Great Sutra' says: 'All upasakas (upasaka) constantly delight in observing the doors of treatment.' That is, permanence and impermanence, and even self and non-self. In the past, in order to break down the false notion of permanence, impermanence was spoken of; now, in order to rebuke impermanence, permanence is spoken of. However, the body of the Tathagata has never been permanent or impermanent; the expedient uses of permanence and impermanence are complete. The Three Jewels have never been one entity or different entities; the expedients of one entity and different entities are complete. The main idea of the Nirvana's true teaching is like this. Among them, those who have not yet understood the one teaching door are all integrated and comprehended. Therefore, the Nirvana is also called the sutra that opens the secret treasury.
Question: In the Lotus Sutra (Lotus Sutra), the three roots
聲聞皆得領悟。何故三修沙門至涅槃時猶執苦無常耶。
答。以是義故開失心子不失心子。不失心是利根人。聞初段開三顯一后章開近顯遠。皆得領悟。余失心子聞而不解。故至涅槃方得悟也。
問。身子等昔有二執。一執三乘異二執佛無常。聞法華教二執皆除即便領悟。失心子至涅槃時猶具二執。則涅槃教起應破三乘異執復破無常執也。
答。事如所問。明佛常住即破無常執。明同一佛性破三乘異執。二病既消即便領解。
問。法華破二執有二段經文。涅槃破二執復云何耶。
答。法華離破故開二門。涅槃合破但有一段。何以知之。開宗即辨常便說佛性。故知合破也。以根性不同取悟非一。法華離破未解至涅槃合說便解。又法華廣明一乘廣破異執。略明常義略破無常執。涅槃廣破無常執略破異執。以取悟不同故廣略互顯。華嚴明因果者前已釋竟。此經但為菩薩廣開舍那能化所化二種因果法門。皆是無方無礙。任道平正無所斥奪究竟圓滿。望前諸教謂根本法輪。所以明根本法輪者。三世諸佛出世唯應為菩薩直說。究竟之因圓滿之果。菩薩行此因故直趣佛果。故名根本法輪。但為眾生薄福鈍根不堪受此法。是故方便息于大化種種雜說。或前小后大或始三終一或先無常后常。皆是釋迦屈曲
【現代漢語翻譯】 現代漢語譯本 聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）都能領悟。為什麼三修沙門（指經歷三個階段修行的沙門）到涅槃（Nirvana，佛教中的解脫境界）時仍然執著于苦和無常呢？
答：因為這個緣故，開示了失心子（指理解能力較差的人）和不失心子（指理解能力較強的人）。不失心子是利根之人，聽聞《法華經》初段的開三顯一（開示聲聞、緣覺、菩薩三乘，顯示唯一佛乘），以及后章的開近顯遠（開示近處的權宜之法，顯示遠處的真實之法），都能領悟。其餘失心子聽了卻不理解，所以到涅槃時才能領悟。
問：舍利弗（Śāriputra，佛陀的十大弟子之一）等過去有兩種執著，一是執著三乘是不同的，二是執著佛是無常的。聽聞《法華經》的教義后，兩種執著都消除了，立即領悟。失心子到涅槃時仍然具有兩種執著，那麼涅槃的教義應該既破除三乘不同的執著，又破除無常的執著吧？
答：事情正如你所問。闡明佛是常住的，就破除了無常的執著。闡明同一佛性，就破除了三乘不同的執著。兩種病癥既然消除，就能立即領悟。
問：《法華經》破除兩種執著有兩段經文，涅槃破除兩種執著又是怎樣的呢？
答：《法華經》是分開破除，所以開啟兩個法門。涅槃是合併破除，只有一段經文。憑什麼知道呢？開啟宗義就辨明常，便說佛性，所以知道是合併破除。因為根性不同，領悟的方式也不一樣。《法華經》分開破除時不能理解，到涅槃合併講述時就能理解。而且《法華經》廣泛闡明一乘，廣泛破除不同的執著，簡略闡明常義，簡略破除無常的執著。《涅槃經》廣泛破除無常的執著，簡略破除不同的執著。因為領悟的方式不同，所以廣略互相顯現。《華嚴經》闡明因果，前面已經解釋完畢。這部經只是為菩薩廣泛開示盧舍那佛（Vairocana，報身佛）能教化和所教化的兩種因果法門，都是沒有方所沒有阻礙的，遵循正道平等正直，沒有排斥和奪取，究竟圓滿。相對於之前的各種教義，是根本法輪。所以闡明根本法輪，是因為三世諸佛出世只應為菩薩直接宣說究竟的因和圓滿的果。菩薩修行這個因，所以直接趨向佛果，所以名為根本法輪。只是因為眾生福薄根鈍，不能堪受這種法，所以方便地停止大的教化，進行種種雜說，或者先小后大，或者開始是三乘最終歸於一乘，或者先說無常后說常，都是釋迦牟尼佛（Śākyamuni，釋迦族聖者的意思，指釋迦牟尼佛）的權宜之計。
【English Translation】 English version Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) can all attain understanding. Why do Śramaṇas (ascetics) who have undergone three stages of practice still cling to suffering and impermanence when they reach Nirvana (the state of liberation in Buddhism)?
Answer: It is for this reason that the 'lost-minded' (those with poor understanding) and 'not-lost-minded' (those with strong understanding) are distinguished. The 'not-lost-minded' are those with sharp faculties. Upon hearing the initial section of the Lotus Sutra, which reveals the One Vehicle by opening up the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and the later chapter, which reveals the distant (ultimate truth) by opening up the near (provisional teachings), they can all attain understanding. The remaining 'lost-minded' hear but do not understand, so they only attain enlightenment at the time of Nirvana.
Question: Śāriputra (one of the Buddha's ten principal disciples) and others formerly had two attachments: one, the attachment to the difference of the Three Vehicles; and two, the attachment to the impermanence of the Buddha. Upon hearing the teachings of the Lotus Sutra, both attachments were eliminated, and they immediately attained understanding. The 'lost-minded' still possess both attachments at the time of Nirvana, so the teachings of the Nirvana Sutra should both eliminate the attachment to the difference of the Three Vehicles and eliminate the attachment to impermanence, right?
Answer: The matter is as you ask. Clarifying that the Buddha is eternal immediately eliminates the attachment to impermanence. Clarifying the single Buddha-nature eliminates the attachment to the difference of the Three Vehicles. Once the two illnesses are eliminated, they can immediately attain understanding.
Question: The Lotus Sutra has two sections of scripture that eliminate the two attachments. How does the Nirvana Sutra eliminate the two attachments?
Answer: The Lotus Sutra eliminates them separately, so it opens two gates. The Nirvana Sutra eliminates them together, with only one section of scripture. How do we know this? Opening up the doctrine immediately clarifies permanence and speaks of Buddha-nature, so we know it eliminates them together. Because the faculties are different, the ways of attaining understanding are also different. When the Lotus Sutra eliminates them separately, they cannot understand; when the Nirvana Sutra explains them together, they can understand. Moreover, the Lotus Sutra extensively clarifies the One Vehicle and extensively eliminates different attachments, briefly clarifies the meaning of permanence, and briefly eliminates the attachment to impermanence. The Nirvana Sutra extensively eliminates the attachment to impermanence and briefly eliminates different attachments. Because the ways of attaining understanding are different, the extensive and the brief mutually reveal each other. The Avatamsaka Sutra clarifies cause and effect, which has already been explained earlier. This sutra only extensively reveals to Bodhisattvas the two kinds of cause and effect of Vairocana Buddha (the Sambhogakaya Buddha), both the one who can transform and the one who is transformed, which are without location and without obstruction, following the right path, equal and upright, without rejection or deprivation, ultimately complete. Compared to the previous teachings, it is the fundamental Dharma wheel. The reason for clarifying the fundamental Dharma wheel is that the Buddhas of the three times should only directly proclaim to Bodhisattvas the ultimate cause and the complete effect. Bodhisattvas practice this cause, so they directly proceed to the Buddha-fruit, so it is called the fundamental Dharma wheel. It is only because beings have little merit and dull faculties and cannot bear this Dharma that the great transformation is expediently stopped, and various mixed teachings are given, either small first and then large, or beginning with the Three Vehicles and ultimately returning to the One Vehicle, or first speaking of impermanence and then speaking of permanence, all of which are the expedient means of Śākyamuni Buddha (the sage of the Śākya clan, referring to the historical Buddha).
為緣。故深隱說法。若任道而言唯應有華嚴教也。
問。四經同明因果。何故涅槃具明緣正兩因緣正兩果。緣因即因與因因。緣果即果與果果等五性之義。而余經不明此耶。
答。受悟不同故聖教非一。如華嚴開世心十地等因及依正二果。而余教不作此說。故知逗緣不同也。
問。何故余經不逗緣說此法耶。
答。大品法華是合明義。涅槃是開明義。所以合明義者。大品直明無所住因無所得果。破眾生有所得心即便了悟。不須別開緣正因果也。法華直破異因異果明一因一果。眾生即得了悟。亦不開緣正因果。大經為鈍根眾生聞上合說未悟故。廣開緣正兩因兩果始得領解也。以根緣宜。聞合以取悟則為之合。應聞開以受道故為之開也。
問。就大品法華華嚴亦有緣正文以不。
答。傍有此義。釋論解方便品云。波若為種子是正因。五度等為水是緣因。能生菩提果樹。又大品已有明佛性義。亦有緣正因義也。法華中明眾生有佛性即正因。萬行等是緣因。華嚴中正法性起文云。微塵中有一經卷。經卷中廣說一切事。此即是眾生身中有佛性。破微塵出經卷。即是除煩惱見佛性也。佛性既是正因。諸菩薩修行三十心十地等即是緣因也。
問。若皆有緣正二因者。云何有四經之異。
【現代漢語翻譯】 現代漢語譯本：因為這個緣故，所以深藏不說。如果順應常理來說，那就應該只有《華嚴經》的教義了。
問：四部經都闡明因果，為什麼《涅槃經》詳細闡明緣因、正因兩種因，以及緣果、正果兩種果，還有五性（指聲聞、緣覺、菩薩、不定性、一闡提五種根性）的意義，而其他經卻沒有闡明這些呢？
答：因為眾生接受領悟的能力不同，所以佛陀的教法才不相同。例如，《華嚴經》開示了世間心、十地等因，以及依報、正報兩種果報，而其他經典沒有這樣的說法。所以說，這是因為所應逗引的根機不同啊。
問：為什麼其他的經典不順應眾生的根機來宣說這種法呢？
答：《大品般若經》（Mahaprajnaparamita Sutra）、《法華經》（Lotus Sutra）是合起來闡明義理，《涅槃經》（Nirvana Sutra）是分開來闡明義理。之所以說是合起來闡明義理，是因為《大品般若經》直接闡明無所住的因，無所得的果，破除眾生有所得的心，眾生就能立刻領悟，不需要另外分開闡明緣因、正因、因果。《法華經》直接破除異因異果的說法，闡明一因一果，眾生就能立刻領悟，也不分開闡明緣因、正因、因果。《涅槃經》是為鈍根的眾生而說，他們聽了前面合起來說的教義沒有領悟，所以廣泛地分開闡明緣因、正因兩種因，緣果、正果兩種果，才能開始領會理解。因為根機和因緣適宜，聽了合起來說的教義就能領悟，就用合說；應該聽分開來說的教義才能接受佛道，所以就用分開來說。
問：就《大品般若經》、《法華經》、《華嚴經》來說，也有緣因、正因的經文嗎？
答：側面有這個意義。《大智度論》（Mahaprajnaparamitopadesa）解釋《方便品》（Upaya-parivarta）時說，《般若》（Prajna）是種子，是正因，五度（佈施、持戒、忍辱、精進、禪定）等是水，是緣因，能夠生長菩提果樹。而且《大品般若經》已經闡明了佛性的意義，也有緣因、正因的意義。《法華經》中闡明眾生有佛性，這就是正因，萬行等是緣因。《華嚴經》中『正法性起』的經文說，微塵中有一部經卷，經卷中廣泛地宣說一切事，這就是說眾生身中有佛性，破除微塵而取出經卷，就是去除煩惱而見到佛性。佛性既然是正因，那麼諸菩薩修行三十心、十地等就是緣因。
問：如果都有緣因、正因兩種因，為什麼會有四部經的差別呢？
【English Translation】 English version: Because of this reason, it is deeply concealed and not spoken. If speaking according to the norm, then there should only be the teachings of the Avatamsaka Sutra (Flower Garland Sutra).
Question: The four sutras all clarify cause and effect. Why does the Nirvana Sutra (Mahaparinirvana Sutra) specifically clarify the two causes of conditional cause (緣因, yuan yin) and direct cause (正因, zheng yin), and the two effects of conditional effect (緣果, yuan guo) and direct effect (正果, zheng guo), as well as the meaning of the five natures (五性, wu xing) [referring to the five types of beings: Sravakas, Pratyekabuddhas, Bodhisattvas, the Undetermined, and Icchantikas], while the other sutras do not clarify these?
Answer: Because the capacity for understanding and enlightenment differs, the Buddha's teachings are not uniform. For example, the Avatamsaka Sutra reveals the causes such as the worldly mind and the ten grounds (十地, shi di), as well as the two fruits of dependent reward (依正二果, yi zheng er guo) and principal reward. Other teachings do not make such statements. Therefore, it is known that the means of guiding beings differ.
Question: Why do other sutras not teach this Dharma according to the capacity of beings?
Answer: The Mahaprajnaparamita Sutra (大品般若經, Da Pin Bore Jing) and the Lotus Sutra (法華經, Fa Hua Jing) explain the meaning by combining, while the Nirvana Sutra explains the meaning by separating. The reason for explaining by combining is that the Mahaprajnaparamita Sutra directly clarifies the cause of non-abiding and the effect of non-attainment, breaking the mind of beings that seeks attainment, so that they immediately realize enlightenment. There is no need to separately explain the conditional cause, direct cause, and cause and effect. The Lotus Sutra directly refutes the idea of different causes and different effects, clarifying one cause and one effect, so that beings immediately realize enlightenment. It also does not separately explain the conditional cause, direct cause, and cause and effect. The Nirvana Sutra is spoken for beings of dull faculties. Because they did not realize enlightenment after hearing the combined teachings, it extensively separates and clarifies the two causes of conditional cause and direct cause, and the two effects of conditional effect and direct effect, so that they can begin to comprehend and understand. Because the faculties and conditions are suitable, if hearing the combined teachings leads to enlightenment, then it is combined. If one should hear the separated teachings to receive the path, then it is separated.
Question: In the Mahaprajnaparamita Sutra, the Lotus Sutra, and the Avatamsaka Sutra, are there also texts on conditional cause and direct cause?
Answer: There is this meaning indirectly. The Mahaprajnaparamitopadesa (釋論, Shi Lun) explains the Upaya-parivarta (方便品, Fang Bian Pin) chapter, saying that Prajna (般若, Bore) is the seed, which is the direct cause. The five perfections (五度, Wu Du) [Dana, Sila, Ksanti, Virya, Dhyana] are like water, which is the conditional cause, and can grow the Bodhi fruit tree. Moreover, the Mahaprajnaparamita Sutra has already clarified the meaning of Buddha-nature (佛性, Fo Xing), and also has the meaning of conditional cause and direct cause. In the Lotus Sutra, it is clarified that beings have Buddha-nature, which is the direct cause, and the myriad practices are the conditional cause. In the Avatamsaka Sutra, the text 'The arising of the nature of the true Dharma' says that there is a sutra scroll in a dust mote, and the sutra scroll extensively explains all things. This means that there is Buddha-nature in the body of beings. Breaking the dust mote and taking out the sutra scroll means removing afflictions and seeing Buddha-nature. Since Buddha-nature is the direct cause, the Bodhisattvas' practice of the thirty minds and ten grounds is the conditional cause.
Question: If there are both conditional cause and direct cause, why are there differences among the four sutras?
答。但眾經皆有傍正二義。波若廣破有所得明無依無得為正宗。佛性一乘為其傍義。法華廣明一因一果為其正宗。無所得及佛性為其傍義。涅槃廣明佛性常住。為斥無常之病為其正宗。一乘及無所得為其傍義。又眾經逗緣不同互相開避。波若已廣明無所得實相故法華不明之。未廣說一乘因果。故廣明之。法華已明一乘因果故涅槃不廣明之。未廣明佛性常住。故廣說之。又唯是一道三義說之。無境不照義故名波若。真極無二義稱為妙法華。常恒不變義目為涅槃。又在菩薩心故名波若。在佛心故名薩波若。具在佛菩薩心故名一乘又須領。眾經顯道無異而作異名說之。如大品作波若之名。不作一乘及佛性之目。法華作一乘之名。不作波若佛性之稱。乃至涅槃亦然。
問。何以知然。
答。法華無佛性文。而天親釋法華論有七處明佛性。故知一乘是佛性異名。謂論主知名雖異而體是同。故就法華中明有佛性義淺識之流迷名喪實。聞名異故謂實亦異。便言一乘非是佛性。又釋論云若如法觀佛波若及涅槃。是三即一相其實無有異。故知波若是涅槃異名佛性別稱。但隨諸眾生力為之立異字。如將息病人以一種食作諸異味。又隨義說譬喻之一金作諸異器。以此推之不得局以五時限之四教也。譬喻義后當廣說之也。
【現代漢語翻譯】 現代漢語譯本： 答：但所有經典都有傍和正兩種含義。《般若經》廣泛破除有所得的觀念，闡明無依無得是其正宗，佛性和一乘是其傍義。《法華經》廣泛闡明一因一果是其正宗，無所得和佛性是其傍義。《涅槃經》廣泛闡明佛性常住，爲了斥責無常的弊病是其正宗，一乘和無所得是其傍義。而且，所有經典都是爲了適應不同的根器而互相補充。《般若經》已經廣泛闡明無所得的實相，所以《法華經》就不再闡明；《般若經》沒有廣泛闡說一乘的因果，所以《法華經》就廣泛闡明。《法華經》已經闡明一乘的因果，所以《涅槃經》就不再廣泛闡明；《法華經》沒有廣泛闡明佛性常住，所以《涅槃經》就廣泛闡說。實際上，這只是用三種不同的方式來闡述同一個道理。由於沒有境界不能照見，所以稱為般若；真和極沒有差別的含義，稱為妙法華；常恒不變的含義，稱為涅槃。又，存在於菩薩心中，所以稱為般若；存在於佛心中，所以稱為薩婆若（一切智）；完全存在於佛和菩薩心中，所以稱為一乘。還須明白，所有經典所闡明的道理沒有差別，只是用不同的名稱來表達。例如，《大品般若經》使用般若這個名稱，而不使用一乘和佛性這些名稱；《法華經》使用一乘這個名稱，而不使用般若和佛性這些名稱；乃至《涅槃經》也是這樣。
問：憑什麼知道是這樣呢？
答：《法華經》中沒有佛性的文字，但是天親菩薩解釋《法華經》的《法華論》中有七處闡明佛性，所以知道一乘是佛性的不同名稱。這是因為論主知道名稱雖然不同，但是本體是相同的，所以在《法華經》中闡明有佛性的含義。淺薄無知的人迷惑于名稱的不同而喪失了真實的含義，聽到名稱不同就認為實體也不同，於是就說一乘不是佛性。而且，《釋論》中說，如果如法地觀察佛、（般若）波若和涅槃，這三者就是一體，其實沒有差別。所以知道般若是涅槃的不同名稱，佛性是另外的稱呼，只是隨著各種眾生的能力而為他們設立不同的文字。就像照顧病人，用一種食物做出各種不同的味道。又像隨著不同的用途，用一種黃金製作各種不同的器物。用這個來推斷，就不能侷限於用五時來限制四教。譬喻的含義後面會廣泛地闡說。
【English Translation】 English version: Answer: However, all sutras have both provisional and ultimate meanings. The Prajna (wisdom) scriptures extensively refute the notion of 'something to be attained,' clarifying that 'non-reliance and non-attainment' is the primary teaching, while Buddha-nature and One Vehicle are secondary. The Lotus Sutra extensively elucidates 'one cause, one effect' as its primary teaching, while 'non-attainment' and Buddha-nature are secondary. The Nirvana Sutra extensively elucidates the permanence of Buddha-nature, addressing the ailment of impermanence as its primary teaching, while One Vehicle and 'non-attainment' are secondary. Furthermore, all sutras cater to different capacities and complement each other. Since the Prajna scriptures have extensively clarified the reality of 'non-attainment,' the Lotus Sutra does not elaborate on it. However, since the Prajna scriptures have not extensively explained the cause and effect of the One Vehicle, the Lotus Sutra extensively elucidates it. Since the Lotus Sutra has already clarified the cause and effect of the One Vehicle, the Nirvana Sutra does not extensively elaborate on it. However, since the Lotus Sutra has not extensively elucidated the permanence of Buddha-nature, the Nirvana Sutra extensively explains it. In reality, it is just one path explained in three different ways. Because there is no realm that it cannot illuminate, it is called Prajna. Because 'truth' and 'ultimate' are non-dual, it is called the Wonderful Lotus Sutra. Because of the meaning of 'constant and unchanging', it is called Nirvana. Moreover, because it exists in the mind of a Bodhisattva, it is called Prajna. Because it exists in the mind of a Buddha, it is called Sarvajna (all-knowing). Because it fully exists in the minds of both Buddhas and Bodhisattvas, it is called the One Vehicle. It is also necessary to understand that all sutras reveal the same path without difference, but express it with different names. For example, the Great Perfection of Wisdom Sutra uses the name Prajna, but does not use the terms One Vehicle and Buddha-nature. The Lotus Sutra uses the name One Vehicle, but does not use the terms Prajna and Buddha-nature. And so on with the Nirvana Sutra.
Question: How do we know this is so?
Answer: Although there is no explicit mention of Buddha-nature in the Lotus Sutra, Vasubandhu's commentary on the Lotus Sutra, the Lotus Sutra Treatise, mentions Buddha-nature in seven places. Therefore, we know that One Vehicle is a different name for Buddha-nature. This is because the author of the treatise knows that although the names are different, the essence is the same. Therefore, he elucidates the meaning of Buddha-nature within the Lotus Sutra. Those with shallow understanding are confused by the difference in names and lose sight of the true meaning. Hearing different names, they think that the reality is also different, and then say that the One Vehicle is not Buddha-nature. Moreover, the Treatise says, 'If one observes the Buddha, Prajna, and Nirvana according to the Dharma, these three are of one nature, and in reality, there is no difference.' Therefore, we know that Prajna is a different name for Nirvana, and Buddha-nature is another term. It is just that different words are established for them according to the capacities of various sentient beings. It is like caring for a sick person by making various different flavors from one kind of food. It is also like making various different utensils from one kind of gold according to different uses. Using this to infer, one should not be limited by using the Five Periods to restrict the Four Teachings. The meaning of the analogies will be extensively explained later.
法華玄論卷第三 大正藏第 34 冊 No. 1720 法華玄論
法華玄論卷第四
胡吉藏撰
初明一乘義即釋會三歸一義。
問。經云十方佛土中唯有一乘法無二亦無三。云何名為無二無三耶。
答。有人言無二者無聲聞緣覺二。無三者無偏行六度菩薩乘。又昔三乘皆是方便。今教別有一大車。異昔三也。
問。何以知然。
答。經云佛以方便力示以三乘教。既以三為方便即以一為真實。即會昔三乘歸今一實也。又云愿賜我等三種寶車。昔既索三今便賜一。故索所不與與所不索。即知別有大車異昔三小。以文理推之即有四車也。
評曰。三車諍論紛綸由來久矣。了之即一部可通。迷之即七軸皆壅。今以八文徴之。方見此釋為謬。第一文云如來但以一佛乘故為眾生說法。無有餘乘若二若三。此文次第列三乘也。但以一佛乘者謂佛乘為第一也。無有餘乘若二若三者。無有緣覺為第二。聲聞為第三。以此文詳之即唯有三車。即執四為謬矣。
問。經常列三乘不作此之次第。今何以說三。
次云唯一是實餘二非真者。唯一佛乘欲引導眾生故方便說三。考實而言唯一佛乘是實。餘二非真。是故說三說二猶一意耳。請設近喻以況遠旨。如父手中唯
【現代漢語翻譯】 現代漢語譯本 《法華玄論》卷第三 大正藏第 34 冊 No. 1720 《法華玄論》
《法華玄論》卷第四
胡吉藏 撰
首先闡明一乘（Ekayana，唯一佛乘）的意義，即解釋會三歸一的意義。
問：經中說，『十方佛土中，唯有一乘法，無二亦無三。』 那麼，什麼是『無二』、『無三』呢？
答：有人說，『無二』是指沒有聲聞乘（Śrāvakayāna，聽聞佛法而悟道的修行者）和緣覺乘（Pratyekabuddhayāna，通過自身觀察因緣而悟道的修行者）這二乘。『無三』是指沒有偏重於修習六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）的菩薩乘（Bodhisattvayāna，發菩提心，以利益眾生為目標的修行者）。而且，過去的三乘都是方便之說，現在教導的是另外一個大車（Mahāyāna，大乘），與過去的三乘不同。
問：憑什麼知道是這樣呢？
答：經中說，『佛以方便力，示以三乘教。』 既然以三乘作為方便，那就是以一乘為真實。這就是會合過去的三乘，歸於現在的一實乘。又說，『愿賜我等三種寶車。』 過去既然索求三種車，現在就只賜予一種車。所以，索求的是不給予的，給予的是不索求的。由此可知，另有一種大車，與過去的三種小車不同。從文理上推斷，就有了四種車。
評：關於三車的爭論，由來已久，如果理解了，那麼整部經都可以通達；如果迷惑了，那麼七軸經卷都會被阻塞。現在用八條經文來驗證，才能發現這種解釋是錯誤的。第一條經文說，『如來但以一佛乘故，為眾生說法，無有餘乘，若二若三。』 這段經文依次列出了三乘。『但以一佛乘』，是說佛乘是第一位的。『無有餘乘，若二若三』，是沒有緣覺乘為第二，聲聞乘為第三。以此文詳細考察，就只有三車，因此認為有四車是錯誤的。
問：經中經常列出三乘，不按照這種次序，現在為什麼要說三呢？
答：接下來經文說，『唯一是實，餘二非真』，唯一佛乘是爲了引導眾生，所以方便說三乘。考察真實情況而言，唯一佛乘是真實的，其餘二乘不是真實的。所以，說三乘、說二乘，都是一個意思。請允許我用一個近的譬喻來比況深遠的旨意。比如父親手中只有...
【English Translation】 English version The Dharma Lotus Profound Commentary, Scroll 3 Taisho Tripitaka, Volume 34, No. 1720, The Dharma Lotus Profound Commentary
The Dharma Lotus Profound Commentary, Scroll 4
Composed by Huijizang
Firstly, clarify the meaning of the One Vehicle (Ekayana), which is to explain the meaning of converging the Three Vehicles into the One.
Question: The sutra says, 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, without two or three.' What is meant by 'without two' and 'without three'?
Answer: Some say that 'without two' means without the two vehicles of Śrāvakayāna (the vehicle of those who hear the Buddha's teachings and attain enlightenment) and Pratyekabuddhayāna (the vehicle of those who attain enlightenment through their own observation of conditions). 'Without three' means without the Bodhisattvayāna (the vehicle of those who aspire to enlightenment for the benefit of all beings) that focuses on practicing the Six Perfections (paramita: generosity, morality, patience, diligence, concentration, and wisdom). Moreover, the three vehicles of the past were all expedient means. Now, the teaching is of another Great Vehicle (Mahāyāna), which is different from the three vehicles of the past.
Question: How do you know this is so?
Answer: The sutra says, 'The Buddha, by means of expedient power, reveals the teaching of the Three Vehicles.' Since the three vehicles are used as expedient means, then the One Vehicle is the reality. This is to converge the three vehicles of the past into the One Real Vehicle of the present. It also says, 'May you grant us three jeweled carts.' Since three carts were requested in the past, now only one cart is granted. Therefore, what was requested is not given, and what is given is not requested. From this, it can be known that there is another Great Vehicle, different from the three small vehicles of the past. From the reasoning of the text, there are four vehicles.
Commentary: The debate about the three vehicles has been going on for a long time. If understood, the entire sutra can be comprehended. If confused, all seven scrolls will be blocked. Now, using eight passages of scripture to verify, it can be seen that this explanation is wrong. The first passage says, 'The Tathagata only uses the One Buddha Vehicle to preach the Dharma to sentient beings, without any other vehicle, whether two or three.' This passage lists the three vehicles in order. 'Only uses the One Buddha Vehicle' means that the Buddha Vehicle is the first. 'Without any other vehicle, whether two or three' means that there is no Pratyekabuddha Vehicle as the second, and the Śrāvaka Vehicle as the third. Examining this passage in detail, there are only three vehicles, therefore it is wrong to think there are four vehicles.
Question: The sutra often lists the three vehicles, but not in this order. Why do you say three now?
Answer: The following passage says, 'Only the One is real, the other two are not true.' The One Buddha Vehicle is to guide sentient beings, so it is expedient to say three vehicles. Examining the reality, only the One Buddha Vehicle is real, the other two vehicles are not true. Therefore, saying three vehicles and saying two vehicles are the same meaning. Please allow me to use a close analogy to compare to the far-reaching meaning. For example, if a father only has...
有一果欲引諸子說一果為三果。考實而論唯有一果無二果。是故二文無相違也。以三二既明會義可領。晚見法華論。釋十方佛土中尚無二乘何況有三。與今意同。論云此是遮義。是遮者明無二乘涅槃。唯佛究竟無上菩提。有大涅槃耳。此但明無有二乘唯有佛乘。不言無偏行六度菩薩乘。故光宅失旨也。
次論四句。
問。會三歸一．破三歸一．開三顯一．廢三立一有何異耶。
答。會三歸一者有會教會行會緣。言會教者昔開三乘五乘之教併爲顯一道。所表之道既一能表之教亦復無二。故一切教皆名大乘教也。會行者汝等所行是菩薩道。如來昔說有三行者。為趣一道故令修三行。所期之道無二。能趣之行豈三耶。所言會人者如來出世本為教菩薩。不教餘人。三人所行既是菩薩道。能行之人皆成菩薩也。故文云但為教菩薩無聲聞弟子。但會教正是一時。會行及人遠令至佛也。
問。會有幾種。
答。自有融會稱會。自有會歸稱會。若會歸稱會如向所明也。融會稱會者。既會三歸一竟。緣即疑雲。三若歸一何故說三。是故釋言。昔以方便故說三。今以如實故說一。此是融會今昔三一之義亦名會也。若是會歸之義正就三行也。融會之義宜就教門。所以然者。若會三因同歸作佛。如此之義會行為
正不用教門。作佛故教非會歸也。若取設教之意。為顯一乘此名會歸之會也。破三歸一者昔說三乘本為表一。而眾生遂保執三不受一教。故須破其執情名破三歸一也。是故文云今為汝等說實。汝所得非滅也。
問。但破執情亦破教耶。
答。三教於佛恒是一教。故大經云。常行一乘眾生見三。若爾于佛即不破也。但破眾生執教生迷不破教也。開三顯一者開昔三是方便。顯今一是真實。廢三立一者昔為不堪聞一故權說三教耳。今大緣已熟堪聞一教。即宜廢昔三立今一教也。方便品云正直舍方便即是廢義也。
次論乘體。
問。何以為乘體。
答。乘通因果。果乘以萬德為體。因乘以萬行為體。
問。何以知通因果耶。
答。后當廣說。今略取二文。十二門論以六義釋乘。諸佛大人之所乘故故名為大。謂果乘也。觀世音等之所乘故故名為大。謂因乘也。此經云佛自住大乘如其所得法。以此度眾生。為果乘也。是諸子等乘是寶車直至道場。謂因乘也。法華論具明乘通因果。后當出之。唯識論亦然也。
問。釋論云六度為乘體。云何乘通因果耶。
答。此說因乘耳。廣乘品中具明萬德萬行也。
問。因乘之中雲何本末。
答。六度雖是大乘體要須波若正
【現代漢語翻譯】 現代漢語譯本
正不用教門：直接成佛，所以說教法並非最終歸宿。如果理解設立教法的本意，是爲了彰顯一乘（Ekayana，唯一佛乘），那麼這才能稱之為會歸的含義。破三歸一：過去說有三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），本是爲了表顯一乘，但眾生卻固執於三乘，不接受一乘的教導。所以需要破除他們這種執著，這叫做破三歸一。因此經文中說：『現在我為你們說真實之法，你們所得到的並非滅度。』 問：只是破除執著，還是也破除了教法呢？ 答：三乘教法在佛看來始終是一乘教法。所以《大般涅槃經》中說：『常行一乘，眾生見三。』如果這樣說，那麼在佛這裡就沒有破除。只是破除眾生執著教法而產生的迷惑，而不是破除教法本身。開三顯一：開顯過去所說的三乘只是方便之說，彰顯現在所說的一乘才是真實之義。廢三立一：過去因為眾生不能接受一乘之法，所以權且說有三乘教法。現在因緣已經成熟，可以接受一乘之法了，就應該廢除過去的三乘，建立現在的一乘教法。《方便品》中說『正直舍方便』，就是廢除的意思。 次論乘體。 問：什麼是乘體？ 答：乘貫通因果。果乘（Phala-yana，果地的乘）以萬德為體，因乘（Hetu-yana，因地的乘）以萬行為體。 問：怎麼知道乘貫通因果呢？ 答：後面會詳細說明。現在簡略地引用兩段經文。《十二門論》用六個方面來解釋『乘』。諸佛大人所乘坐的，所以叫做『大』，這是指果乘。觀世音（Avalokiteśvara）等所乘坐的，所以叫做『大』，這是指因乘。此經中說：『佛自安住于大乘，如其所證得之法，用此來度化眾生』，這是指果乘。『這些孩子們乘坐寶車，一直到達道場』，這是指因乘。《法華論》詳細說明了乘貫通因果，後面會引用。《唯識論》也是這樣。 問：《釋論》說六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）為乘體，怎麼說乘貫通因果呢？ 答：這是說因乘。在《廣乘品》中詳細說明了萬德萬行。 問：在因乘之中，什麼是根本，什麼是末端？ 答：六度雖然是大乘的本體，但必須要般若（Prajna，智慧）正見。
【English Translation】 English version
'Directly not using teaching doors': Becoming a Buddha directly, therefore teaching is not the ultimate destination. If one understands the intention of establishing teachings, it is to reveal the Ekayana (One Vehicle), then this can be called the meaning of convergence. 'Breaking the Three and Returning to One': In the past, it was said that there were Three Vehicles (Triyana, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), originally to represent the One Vehicle, but sentient beings stubbornly clung to the Three Vehicles and did not accept the teaching of the One Vehicle. Therefore, it is necessary to break their attachment, which is called 'Breaking the Three and Returning to One'. Therefore, the scripture says: 'Now I will tell you the truth, what you have obtained is not extinction.' Question: Does it only break the attachment, or does it also break the teachings? Answer: The Three Vehicles are always the One Vehicle in the eyes of the Buddha. Therefore, the Mahaparinirvana Sutra says: 'Constantly practicing the One Vehicle, sentient beings see three.' If so, then there is no breaking in the Buddha's view. It only breaks the delusion that sentient beings generate by clinging to the teachings, but does not break the teachings themselves. 'Opening the Three and Revealing the One': Opening up that the Three Vehicles spoken of in the past are just expedient means, and revealing that the One Vehicle spoken of now is the true meaning. 'Abandoning the Three and Establishing the One': In the past, because sentient beings could not accept the teaching of the One Vehicle, the Three Vehicles were expediently taught. Now that the conditions are ripe and they can accept the teaching of the One Vehicle, the Three Vehicles of the past should be abandoned and the One Vehicle of the present should be established. The Expedient Means Chapter says 'Honestly abandoning expedient means', which is the meaning of abandoning. Next, discussing the substance of the Vehicle. Question: What is the substance of the Vehicle? Answer: The Vehicle connects cause and effect. The Fruit Vehicle (Phala-yana) takes myriad virtues as its substance, and the Causal Vehicle (Hetu-yana) takes myriad practices as its substance. Question: How do we know that the Vehicle connects cause and effect? Answer: It will be explained in detail later. Now, briefly cite two passages. The Twelve Gate Treatise explains 'Vehicle' in six aspects. What the Buddhas and great beings ride is called 'Great', which refers to the Fruit Vehicle. What Avalokiteśvara and others ride is called 'Great', which refers to the Causal Vehicle. This scripture says: 'The Buddha dwells in the Great Vehicle, and uses the Dharma he has attained to liberate sentient beings', which refers to the Fruit Vehicle. 'These children ride the jeweled carriage and go straight to the Bodhimanda', which refers to the Causal Vehicle. The Lotus Sutra Treatise explains in detail that the Vehicle connects cause and effect, which will be cited later. The Vijnaptimatrata-siddhi Treatise is also like this. Question: The Treatise says that the Six Perfections (Paramita, Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) are the substance of the Vehicle, how can you say that the Vehicle connects cause and effect? Answer: This is referring to the Causal Vehicle. The Extensive Vehicle Chapter explains in detail the myriad virtues and myriad practices. Question: Among the Causal Vehicles, what is the root and what is the branch? Answer: Although the Six Perfections are the substance of the Great Vehicle, one must have right view of Prajna (wisdom).
觀。由波若正觀萬行方成。即波若為本余行為未。此就乘體中自開本末。
問。同是無得六度皆是正體。有何本末。
答。若六度同是無得者。要須波若方成無得。故波若為本五度為末。大品云鳥集須彌同一金色。雖同金色而須彌為本。要由須彌色乃同耳。
問。因中之乘以波若為主。果地萬德用何為宗耶。
答。論云因中名波若果中名薩婆若。即果乘以薩婆若為主也。是故此經始末皆嘆佛慧。如雲為說佛慧故諸佛出於世。乃至多寶所嘆平等大慧。即其事也。攝大乘論亦言智慧為乘體也。此是不二二開本末耳。因緣無礙一一行攝一切行。皆得為因乘本。一一德攝一切德皆果乘本也。
問。法華具明因乘果乘。何者為正。
答。辨宗之中以說斯義明正法。為乘者此乘非因非果始是正也。今就方便用者以果乘為正。所以然者果是妙極因未妙極。經題秤為妙法故宜以果乘為正也。以標此妙極之果令三乘人及一切眾生皆修妙因。趣此妙極之果。然後始得明因乘耳。若發趾即明因乘為正者。竟末標所期知何所趣耶。如人先知寶所然後修行趣之耳。以此而推果為正也。此義文已廣明尋之自見。后見法華論釋尚無二何況三耶。明無有二乘涅槃唯有如來大涅槃名為佛果。故知二乘亦取果乘為正。
【現代漢語翻譯】 現代漢語譯本： 觀。通過般若（Prajna，智慧）的正觀，萬行才能成就。即以般若為根本，其餘行為末。這是就乘體中自然開顯本末。 問：同樣是無所得，六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）都是正體，有什麼本末之分？ 答：如果六度都是無所得，那麼必須要有般若才能成就無所得。所以般若為本，五度為末。《大品般若經》說，鳥聚集在須彌山（Mount Sumeru）上，呈現同一種金色。雖然同是金色，但須彌山是根本。必須依靠須彌山，才能有同樣的金色。 問：因中的乘以般若為主，果地的萬德以什麼為宗呢？ 答：《攝大乘論》說，因中名為般若，果中名為薩婆若（Sarvajna，一切智）。即果乘以薩婆若為主。所以這部經從始至終都在讚歎佛慧。如經中所說：『爲了宣說佛的智慧，所以諸佛才出現於世。』乃至多寶佛（Prabhutaratna Buddha）所讚歎的平等大慧，就是這個意思。《攝大乘論》也說智慧為乘體。這是不二之法，開顯本末而已。因緣無礙，一行攝一切行，都可以作為因乘的根本。一德攝一切德，都是果乘的根本。 問：《法華經》（Lotus Sutra）詳細說明了因乘和果乘，哪個是正呢？ 答：在辨宗之中，以宣說此義來闡明正法。作為乘來說，此乘非因非果才是正。現在就方便運用來說，以果乘為正。為什麼這樣說呢？因為果是妙到極點，因還沒有妙到極點。經題稱為妙法，所以應該以果乘為正。用以標示這妙到極點的果，讓三乘人（聲聞乘、緣覺乘、菩薩乘）及一切眾生都修妙因，趨向這妙到極點的果。然後才能明白因乘。如果一開始就說明因乘為正，那麼最終標示所期望的，知道要趨向哪裡呢？就像人先知道寶藏所在，然後才修行前往。由此推斷，果為正。這個道理在經文中已經詳細說明，仔細尋找就能看到。後來看到的《法華論》的解釋尚且沒有二乘，何況三乘呢？說明沒有二乘的涅槃，只有如來（Tathagata）的大涅槃，名為佛果。所以知道二乘也取果乘為正。
【English Translation】 English version: Contemplation. Only through the correct contemplation of Prajna (wisdom) can the myriad practices be accomplished. That is, Prajna is the root, and the other practices are the branches. This is a natural unfolding of the root and branches within the body of the vehicle itself. Question: Since all Six Perfections (Dana, Sila, Ksanti, Virya, Dhyana, Prajna) are the true essence of non-attainment, what is the difference between root and branch? Answer: If all Six Perfections are non-attainment, then Prajna is necessary to achieve non-attainment. Therefore, Prajna is the root, and the five perfections are the branches. The Mahaprajnaparamita Sutra says that when birds gather on Mount Sumeru (Mount Sumeru), they all appear to be the same golden color. Although they are all the same golden color, Mount Sumeru is the root. It is only because of Mount Sumeru that they have the same color. Question: If the vehicle in the causal stage takes Prajna as its main focus, what does the myriad virtues in the fruition stage take as its principle? Answer: The Treatise on the Summary of the Great Vehicle says that in the causal stage it is called Prajna, and in the fruition stage it is called Sarvajna (all-knowing wisdom). That is, the fruition vehicle takes Sarvajna as its main focus. Therefore, this sutra praises the Buddha's wisdom from beginning to end. As it says, 'Because of explaining the Buddha's wisdom, the Buddhas appear in the world.' Even the great equal wisdom praised by Prabhutaratna Buddha (Prabhutaratna Buddha) is this meaning. The Treatise on the Summary of the Great Vehicle also says that wisdom is the body of the vehicle. This is the non-duality that reveals the root and branches. The unimpededness of causes and conditions, one practice encompassing all practices, can all be the root of the causal vehicle. One virtue encompassing all virtues is the root of the fruition vehicle. Question: The Lotus Sutra (Lotus Sutra) explains the causal vehicle and the fruition vehicle in detail. Which one is the correct one? Answer: In the discernment of doctrines, explaining this meaning clarifies the true Dharma. As a vehicle, this vehicle is neither causal nor fruition, and that is the correct one. Now, in terms of expedient application, the fruition vehicle is the correct one. Why is this so? Because the fruition is the ultimate of the wonderful, and the cause is not yet the ultimate of the wonderful. The title of the sutra is called the Wonderful Dharma, so it is appropriate to take the fruition vehicle as the correct one. Use it to mark this ultimate of the wonderful, so that the people of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and all sentient beings can cultivate the wonderful cause and move towards this ultimate of the wonderful. Only then can the causal vehicle be understood. If the beginning point is to clarify the causal vehicle as the correct one, then what is the ultimate goal to be marked, and where do we know to go? It is like a person who first knows where the treasure is and then cultivates to go there. From this, we can infer that the fruition is the correct one. This meaning has already been explained in detail in the text, and you can find it yourself. Later, the interpretation of the Lotus Sutra that you see does not even have the Two Vehicles, let alone the Three Vehicles? It shows that there is no Nirvana of the Two Vehicles, only the Great Nirvana of the Tathagata (Tathagata), which is called the Buddha Fruit. Therefore, we know that the Two Vehicles also take the Fruition Vehicle as the correct one.
大乘亦取果乘為正。是以論但舉涅槃也。
問。乘有廣狹義不。
答。五乘相望自辨廣狹今不明之也。就一乘中自論廣狹者。果乘無累不盡無德不圓故稱廣也。因行不爾故稱為狹。就因中自論者。初地得百法明門故狹。二地得千法明門故廣。如是可知也。
問。云何一體乘異體乘耶。
答。與波若相應無依無得不二觀現前。如一念品說。菩薩一念具萬行。此是一體乘。未得此觀現前名異體乘。然從初發心則學不二觀。故從初發心時是一體乘。則一念具足萬行。故云發心畢竟二不別。但約此觀明晦故開一體異體耳。約位明者得無生忍為一體乘。未得無生忍者為異體乘。
問。何以然。
答。大品云但燃燈佛以得無生忍即不離六度等無得萬行。
問。云何是近乘遠乘。
答。以波若心所起。如不住法住波若中。無所舍具足檀等六度。不生故具足道品。亦如廣乘品列一切德行。后皆結言無所得故。如此之乘名為近乘。若說低頭舉手皆成佛者。此是有所得善名為遠乘。何以知然。法華云是乘微妙清凈第一。于諸世間為無有上。此豈是人天有所得善耶。今菩薩所行從初發心即行無所得觀。此是近乘無有遠乘。但就無所得中自有明晦故分近遠耳。
問。釋論解無生品中雲
【現代漢語翻譯】 現代漢語譯本：大乘佛教以果乘（Buddha Vehicle，最終成佛的境界）為正宗。因此，《大智度論》只提到了涅槃（Nirvana，寂滅）。
問：乘（Vehicle，佛教修行的方法或途徑）有廣義和狹義之分嗎？
答：五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）相互比較，自然可以區分廣狹，這裡暫且不討論。如果在一乘（One Vehicle，唯一的成佛之道）中討論廣狹，果乘沒有煩惱的束縛，沒有功德的不圓滿，所以稱為廣。因行（causal practice，因地的修行）不是這樣，所以稱為狹。如果就因地修行自身來討論，初地菩薩得到百法明門（one hundred gates of understanding dharma），所以是狹。二地菩薩得到千法明門，所以是廣。依此類推，可以理解。
問：什麼是一體乘（One Body Vehicle）？什麼是異體乘（Different Body Vehicle）？
答：與般若（Prajna，智慧）相應，無所依賴，無所得，不二的觀照現前，就像《大品般若經·一念品》所說，菩薩一念具足萬行，這就是一體乘。未得到這種觀照現前，就稱為異體乘。然而，從最初發心就開始學習不二觀，所以從最初發心時就是一體乘，即一念具足萬行。所以說，發心和最終的證悟沒有差別。只是根據這種觀照的明晰程度來區分一體乘和異體乘。如果從果位上來說，得到無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的證悟）就是一體乘，未得到無生法忍的就是異體乘。
問：為什麼是這樣呢？
答：《大品般若經》說，燃燈佛（Dipamkara Buddha）因為得到無生法忍，所以不離六度（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）等無所得的萬行。
問：什麼是近乘（Near Vehicle）？什麼是遠乘（Distant Vehicle）？
答：以般若之心所發起的修行，例如不住於法而安住于般若中，無所捨棄而具足佈施等六度，不生起煩惱而具足道品（Thirty-seven Factors of Enlightenment，三十七道品）。也像《廣乘品》所列舉的一切功德，最後都總結為無所得。這樣的乘稱為近乘。如果說低頭舉手都能成佛，這是有所得的善行，稱為遠乘。為什麼知道是這樣呢？《法華經》說，這個乘微妙、清凈、第一，在世間是無上的。這難道是人天（Devas and Humans，天人和人類）有所得的善行嗎？現在菩薩所行的，從最初發心就修行無所得的觀照，這是近乘，沒有遠乘。只是在無所得中，自有明晰和晦暗的區別，所以區分近和遠罷了。
問：《大智度論》解釋無生品中說
【English Translation】 English version: The Mahayana tradition regards the Fruit Vehicle (Buddha Vehicle, the state of ultimate Buddhahood) as the orthodox one. Therefore, the Treatise only mentions Nirvana (Nirvana, extinction).
Question: Does the Vehicle (Vehicle, the method or path of Buddhist practice) have broad and narrow meanings?
Answer: When the Five Vehicles (Human Vehicle, Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are compared with each other, their breadth and narrowness can be distinguished naturally, which will not be discussed here. If we discuss the breadth and narrowness within the One Vehicle (One Vehicle, the only path to Buddhahood), the Fruit Vehicle has no bondage of afflictions and no incompleteness of merits, so it is called broad. Causal practice (causal practice, practice in the causal stage) is not like this, so it is called narrow. If we discuss it from the perspective of causal practice itself, the first Bhumi Bodhisattva obtains one hundred gates of understanding dharma, so it is narrow. The second Bhumi Bodhisattva obtains one thousand gates of understanding dharma, so it is broad. And so on, it can be understood.
Question: What is the One Body Vehicle? What is the Different Body Vehicle?
Answer: Corresponding to Prajna (Prajna, wisdom), without reliance, without attainment, and the non-dual contemplation manifests, just as the 'One Thought Chapter' of the Great Perfection of Wisdom Sutra says, a Bodhisattva's one thought is complete with ten thousand practices, this is the One Body Vehicle. Not having this contemplation manifest is called the Different Body Vehicle. However, from the initial aspiration, one begins to learn non-dual contemplation, so from the initial aspiration, it is the One Body Vehicle, that is, one thought is complete with ten thousand practices. Therefore, it is said that there is no difference between the initial aspiration and the ultimate enlightenment. It is only based on the clarity of this contemplation that the One Body Vehicle and the Different Body Vehicle are distinguished. If we speak from the perspective of the stage, obtaining Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing of all dharmas) is the One Body Vehicle, and not obtaining Anutpattika-dharma-kshanti is the Different Body Vehicle.
Question: Why is this so?
Answer: The Great Perfection of Wisdom Sutra says that because Dipamkara Buddha obtained Anutpattika-dharma-kshanti, he did not depart from the Six Paramitas (Six Paramitas, generosity, morality, patience, diligence, concentration, wisdom) and other ten thousand practices of non-attainment.
Question: What is the Near Vehicle? What is the Distant Vehicle?
Answer: The practice arising from the mind of Prajna, such as not dwelling in the Dharma but dwelling in Prajna, without abandoning and being complete with the Six Paramitas such as generosity, without arising afflictions and being complete with the Thirty-seven Factors of Enlightenment (Thirty-seven Factors of Enlightenment, thirty-seven limbs of enlightenment). Also, like all the merits listed in the 'Broad Vehicle Chapter', they all conclude with non-attainment. Such a vehicle is called the Near Vehicle. If it is said that bowing the head and raising the hand can all become Buddhas, this is a meritorious deed with attainment, called the Distant Vehicle. How do we know this is so? The Lotus Sutra says that this vehicle is subtle, pure, and the foremost, and is unsurpassed in the world. Is this the meritorious deed with attainment of Devas and Humans (Devas and Humans, gods and humans)? Now, what the Bodhisattva practices, from the initial aspiration, is the contemplation of non-attainment, this is the Near Vehicle, there is no Distant Vehicle. It is only within non-attainment that there are distinctions of clarity and obscurity, so near and far are distinguished.
Question: The Treatise on the Great Perfection of Wisdom explains in the chapter on Non-Arising, saying
。有近道遠道。近道者謂三十七品。遠道者謂六波羅蜜。然道品與六度俱皆是乘。何故分近遠耶。
答。數論師地論師法華等師無有此義。故不釋也。今明此義可有四列。一者六度道品是無所得故俱近。二俱是有所得故俱遠。三無所得六度為近。有所得道品為遠。四無得道品為近。有得六度為遠。今明六度為遠道品為近者。為釋無生品經文。經文云有世間六度出世間六度。道品但明出世。不明世間。論主解此一義故明六度為遠道品為近。
問。六度何故遠道品何故近。
答。六度雜有世出世故遠。道品純是出世間故近。
問。六度何故雜道品何故不雜耶。
答。六度中明通淺深。如佈施持戒忍辱等通於淺深。可得有雜義。道品中明定慧。定慧深於施戒。就此一義故六度為遠道品為近。
問。此義約大小乘分近遠以不。
答。若就大小乘一往分者。道品是小乘行故為遠。六度正是乘體故為近。若就菩薩具一切行。皆是無得。悉是正行。六度道品俱是近乘也。
次論運出義。
問。運出明乘者。因乘果乘何者為正耶。
答。就因門正明運出。釋論云是乘從三界中出至佛果。即住變成薩婆若。故因乘為正也。若以能運出眾生者。即佛乘為正。唯佛能具運出一
【現代漢語翻譯】 現代漢語譯本：有人說有近道和遠道。近道指的是三十七道品（三十七種幫助達到覺悟的修行方法），遠道指的是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。然而，道品和六度都是乘（運載眾生到達解脫彼岸的方法），為什麼還要分近遠呢？
答：數論師（Samkhya）、地論師（Yogacarabhumi-sastra）、法華等師沒有這種說法，所以不解釋。現在說明這種說法可能有四種排列：一是六度道品都是無所得，所以都是近；二是都是有所得，所以都是遠；三是無所得的六度為近，有所得的道品為遠；四是無所得的道品為近，有所得的六度為遠。現在說明六度為遠，道品為近，是爲了解釋《無生品》的經文。經文說有世間六度和出世間六度，道品只說明出世，不說明世間。論主解釋這一含義，所以說六度為遠，道品為近。
問：六度為什麼是遠，道品為什麼是近？
答：六度混雜有世間和出世間，所以遠。道品純粹是出世間，所以近。
問：六度為什麼混雜，道品為什麼不混雜呢？
答：六度中說明了通俗和深刻。比如佈施、持戒、忍辱等，通於淺顯和深刻，所以可能有混雜的含義。道品中說明了禪定和智慧，禪定和智慧比佈施和持戒更深刻。就這一含義來說，六度為遠，道品為近。
問：這種說法是按照大乘和小乘來區分近遠嗎？
答：如果按照大小乘來區分，道品是小乘的修行，所以為遠。六度正是大乘的本體，所以為近。如果就菩薩具足一切修行來說，都是無所得，都是正行，六度道品都是近乘。
接下來討論運出（將眾生從輪迴中運出）的含義。
問：運出說明乘，那麼因乘（修行的乘）和果乘（證果的乘）哪個是正確的呢？
答：就因門來說，正確地說明了運出。《釋論》說，是乘從三界（欲界、色界、無色界）中出來，到達佛果，就住而變成薩婆若（Sarvajna，一切智）。所以因乘是正確的。如果以能夠運出眾生來說，那麼佛乘是正確的，只有佛才能完全運出一切。
【English Translation】 English version: Some say there are near paths and far paths. The near path refers to the Thirty-seven Limbs of Enlightenment (thirty-seven practices that help achieve enlightenment), and the far path refers to the Six Paramitas (Dana - generosity, Sila - discipline, Ksanti - patience, Virya - diligence, Dhyana - meditation, Prajna - wisdom). However, both the Limbs of Enlightenment and the Six Perfections are vehicles (methods to carry beings to the shore of liberation), so why distinguish between near and far?
Answer: The Samkhya (Samkhya), Yogacarabhumi-sastra (Yogacarabhumi-sastra), Lotus Sutra and other teachers do not have this view, so it is not explained. Now, explaining this view, there may be four arrangements: first, the Six Perfections and the Limbs of Enlightenment are both without attainment, so they are both near; second, they are both with attainment, so they are both far; third, the Six Perfections without attainment are near, and the Limbs of Enlightenment with attainment are far; fourth, the Limbs of Enlightenment without attainment are near, and the Six Perfections with attainment are far. Now, explaining that the Six Perfections are far and the Limbs of Enlightenment are near is to explain the sutra text of the 'Non-Origination Chapter'. The sutra text says that there are worldly Six Perfections and supramundane Six Perfections. The Limbs of Enlightenment only explain the supramundane, not the worldly. The commentator explains this meaning, so he says that the Six Perfections are far and the Limbs of Enlightenment are near.
Question: Why are the Six Perfections far and the Limbs of Enlightenment near?
Answer: The Six Perfections are mixed with both worldly and supramundane, so they are far. The Limbs of Enlightenment are purely supramundane, so they are near.
Question: Why are the Six Perfections mixed, and why are the Limbs of Enlightenment not mixed?
Answer: The Six Perfections explain both the common and the profound. For example, generosity, discipline, patience, etc., are common to both the shallow and the deep, so there may be a mixed meaning. The Limbs of Enlightenment explain meditation and wisdom, which are deeper than generosity and discipline. In this sense, the Six Perfections are far and the Limbs of Enlightenment are near.
Question: Is this view based on distinguishing between near and far according to the Mahayana and Hinayana?
Answer: If we distinguish according to the Mahayana and Hinayana, the Limbs of Enlightenment are the practice of the Hinayana, so they are far. The Six Perfections are precisely the essence of the Mahayana, so they are near. If we consider that Bodhisattvas possess all practices, they are all without attainment, and they are all correct practices, then both the Six Perfections and the Limbs of Enlightenment are near vehicles.
Next, we will discuss the meaning of 'carrying out' (carrying beings out of samsara).
Question: When 'carrying out' explains the vehicle, which is correct, the causal vehicle (the vehicle of practice) or the resultant vehicle (the vehicle of fruition)?
Answer: In terms of the causal aspect, the 'carrying out' is correctly explained. The commentary says that the vehicle comes out of the Three Realms (Desire Realm, Form Realm, Formless Realm) and reaches the fruit of Buddhahood, and then abides and transforms into Sarvajna (Sarvajna, all-knowing). Therefore, the causal vehicle is correct. If we consider the ability to carry out beings, then the Buddha vehicle is correct, because only the Buddha can completely carry out all beings.
切眾生。而因乘不及果也。
問。云何是自運運他。
答。就運出為義者。言因乘者有自運運他。果乘但有運他之義。佛即已出無勞更運。若縱任自在明運者果德具有此運也。
次論乘具。
問。世間乘有能乘之人及所乘之法及乘行具。一乘亦有此不耶。
答。有也。大品云是乘及所乘因法釋論云六度正是乘體。慈悲與方便此二為大乘挾具。所以然者。以有慈悲故能廣運眾生。有巧方便故能出生死。又有慈悲故不隨二乘地。有方便故不隨凡夫地。出此二地故能至佛也。故此二種名乘行具也。猶屬一乘攝。但義分之故成二也。小乘法中無此行具也。次中邊分別論明乘有五。一乘本謂真如佛性。二乘行即福慧等。三乘攝謂慈悲心。引一切眾生悉共出生死。四乘障謂煩惱障及智障。三界內煩惱名煩惱障。余障一切行解名為智障。五者乘果即佛果也。唯識論解乘有三體六義。三體同前。一自性二空所顯真如是也。二隨流隨順自性流。福慧十地等法是也。三至果即隨流所出無上菩提。及一切不共法也。六義者一體是如如空出離四謗。二者因謂福慧三者攝攝一切眾生四境界了真俗修二諦。五障即皮肉心三障。六果謂無上菩提。此六義次第者正以真如為根本。以有如此故起福慧二行。起福慧二行故能
【現代漢語翻譯】 現代漢語譯本：
切眾生，是因為因乘不如果乘。
問：什麼是自運運他？
答：就運出這個意義來說，因乘有自運運他，果乘只有運他的意義。佛已經出離，無需再次運載。如果縱任自在，明白運載，那麼果德就具備這種運載的能力。
接下來討論乘具。
問：世間的車乘有能乘坐的人，以及所乘坐的法，以及乘行的工具。一乘也有這些嗎？
答：有。 《大品般若經》說，『是乘及所乘』，因法。《釋論》說，六度正是乘的本體。慈悲和方便，這二者是大乘的輔助工具。之所以這樣說，是因為有慈悲，所以能夠廣泛地運載眾生；有巧妙的方便，所以能夠出離生死。又有慈悲，所以不隨二乘的境界；有方便，所以不隨凡夫的境界。出離這二種境界，所以能夠到達佛的境界。所以這二種被稱為乘行具。仍然屬於一乘所攝，只是從意義上進行區分，所以成為二。小乘法中沒有這種行具。其次，《中邊分別論》說明乘有五種：一、乘的本體，指的是真如（Tathata，事物的真實本性）佛性（Buddha-nature，所有眾生皆具的成佛的可能性）。二、乘的行，指的是福慧等。三、乘的攝，指的是慈悲心，引導一切眾生共同出離生死。四、乘的障礙，指的是煩惱障（Klesha-avarana，由煩惱引起的障礙）和智障（Jnana-avarana，由對真理的錯誤理解引起的障礙）。三界內的煩惱稱為煩惱障，其餘障礙一切行解的稱為智障。五、乘的果，指的是佛果（Buddha-phala，成佛的果位）。《唯識論》解釋乘有三體六義。三體與前面相同：一、自性，二、空所顯的真如。二、隨流，隨順自性的流，指的是福慧十地等法。三、至果，指的是隨流所產生的無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），以及一切不共法。六義是：一體是如如空出離四謗。二者，因指的是福慧。三者，攝，攝一切眾生。四、境界，了真俗，修二諦。五、障，指的是皮肉心三障。六、果，指的是無上菩提。這六義的次第是，正是以真如為根本。因為有如此，所以生起福慧二行。生起福慧二行，所以能……
【English Translation】 English version:
Cutting off sentient beings is because the cause vehicle (hetu-yana) is not as good as the result vehicle (phala-yana).
Question: What is self-transporting and transporting others?
Answer: In terms of the meaning of 'transporting out,' the cause vehicle has both self-transporting and transporting others, while the result vehicle only has the meaning of transporting others. The Buddha has already departed and does not need to be transported again. If one allows freedom and understands transportation, then the virtues of the result possess this ability to transport.
Next, we discuss the requisites of a vehicle.
Question: Worldly vehicles have a person who can ride, the Dharma (law, teaching) that is ridden, and the implements for riding. Does the One Vehicle (Eka-yana) also have these?
Answer: Yes, it does. The Mahaprajnaparamita Sutra says, 'It is the vehicle and what is ridden,' the cause Dharma. The Shastra says that the Six Perfections (Paramitas) are precisely the essence of the vehicle. Loving-kindness (Metta) and compassion (Karuna), along with skillful means (Upaya), are the auxiliary implements of the Great Vehicle (Mahayana). The reason for this is that with loving-kindness and compassion, one can broadly transport sentient beings; with skillful means, one can escape birth and death. Furthermore, with loving-kindness and compassion, one does not follow the path of the Two Vehicles (Sravakayana and Pratyekabuddhayana); with skillful means, one does not follow the realm of ordinary beings. By escaping these two realms, one can reach the realm of the Buddha. Therefore, these two are called the implements for riding the vehicle. They are still included within the One Vehicle, but they are divided in meaning, thus becoming two. The Small Vehicle (Hinayana) does not have these implements. Next, the Madhyantavibhaga-bhasya explains that the vehicle has five aspects: 1. The essence of the vehicle refers to Suchness (Tathata) and Buddha-nature. 2. The practice of the vehicle refers to merit (Punya) and wisdom (Jnana), etc. 3. The inclusion of the vehicle refers to the mind of loving-kindness and compassion, leading all sentient beings to escape birth and death together. 4. The obstacles of the vehicle refer to the afflictive obscurations (Klesha-avarana) and the cognitive obscurations (Jnana-avarana). Afflictions within the Three Realms are called afflictive obscurations, and other obstacles to all practices and understanding are called cognitive obscurations. 5. The fruit of the vehicle refers to the fruit of Buddhahood (Buddha-phala). The Vijnaptimatrata-siddhi explains that the vehicle has three entities and six meanings. The three entities are the same as before: 1. Self-nature, 2. Suchness revealed by emptiness. 2. Following the flow, following the flow of self-nature, refers to merit, wisdom, the ten grounds (Bhumi), etc. 3. Reaching the fruit refers to the unsurpassed Bodhi (Anuttara-samyak-sambodhi) produced by following the flow, and all the unique Dharmas. The six meanings are: 1. The entity is Suchness, emptiness, liberation from the four slanders. 2. The cause refers to merit and wisdom. 3. Inclusion refers to including all sentient beings. 4. The realm refers to understanding the true and conventional, cultivating the two truths. 5. The obstacles refer to the three obscurations of skin, flesh, and heart. 6. The fruit refers to unsurpassed Bodhi. The order of these six meanings is that Suchness is the foundation. Because of this, the two practices of merit and wisdom arise. Because the two practices of merit and wisdom arise, one can...
攝一切眾生。攝一切眾生由照真俗迷境。故成惑則失乘理見境故能除惑。除惑故得佛果也。
問。乘是何義。
答。彼論釋云。乘是顯載義由真如佛性故出福慧等行。由福慧等行故出佛果。佛果載出眾生。攝大乘論有三。謂乘因乘緣乘得。乘因者謂真如佛性。第一義空為乘因。乘緣謂萬行。乘得即佛果也。
問。真如佛性云何為乘體也。
答。唯有真如佛性為真實。修萬行為欲顯此佛性。佛性顯故名為法身。此三要相須。以佛性是本故名為因。雖有因復須緣因。因緣具故得果。今不違此說也。法華論亦明三種。一乘體。謂如來平等法身即是佛性為乘體。又云佛乘者謂如來大般涅槃。此即明佛果為乘體。此隱顯為異實無兩也。又釋汝等所行是菩薩道。及低頭舉手之善發菩提心修菩薩行。即是了因乃為乘緣也。此猶是三種佛性義耳。乘緣謂引出佛性即了因也。乘體謂因佛性。乘果謂果佛性。不說果果性者。果果性還屬果門。不說境界性者屬因門故也。又廣說有五。略即唯三也。又望於十二門論乘具四事。一者乘本。謂諸法實相。由實相生波若故實相為本。即是乘境義。二者乘主。由波若故萬行得成故波若為主。即智慧。三者乘助。除波若外餘一切行資成波若。四者乘果乘此乘故得薩婆若也。又此
【現代漢語翻譯】 現代漢語譯本 攝受一切眾生。攝受一切眾生是因為照見真俗二諦以及迷妄之境。因此，產生迷惑就會失去通往佛果的道理，而明見實相之境就能去除迷惑。去除迷惑的緣故，就能證得佛果。
問：『乘』是什麼意思？
答：彼論解釋說：『乘』是顯示運載的意思，由於真如佛性的緣故，產生福慧等修行；由於福慧等修行的緣故，證得佛果。佛果運載眾生。』《攝大乘論》中有三種『乘』，即乘因、乘緣、乘得。乘因是指真如佛性，第一義空為乘因。乘緣是指萬行。乘得就是佛果。
問：真如佛性如何成為『乘』的本體呢？
答：唯有真如佛性才是真實的。修習萬行是爲了顯現此佛性。佛性顯現的緣故，名為法身。這三者需要互相依存。因為佛性是根本，所以名為『因』。雖有『因』，還必須要有『緣』。『因』和『緣』都具備了，才能證得佛果。現在所說的不違背這個道理。《法華論》也闡明了三種：一、乘體，即如來平等法身，也就是佛性，作為『乘』的本體。又說，佛乘是指如來大般涅槃。這說明佛果是『乘』的本體。這只是隱顯的差別，實際上並沒有兩種不同的『乘』。又解釋說，你們所行的是菩薩道，以及低頭舉手的善行，發菩提心修菩薩行，這就是了因，也就是『乘緣』。這仍然是三種佛性的含義。『乘緣』是指引出佛性，即了因。『乘體』是指因佛性。『乘果』是指果佛性。不說果果性，是因為果果性還屬於果門。不說境界性，是因為境界性屬於因門。』又廣說有五種，略說只有三種。又從《十二門論》來看，『乘』具備四事：一、乘本，即諸法實相。由於實相產生般若，所以實相為本，也就是『乘境』的含義。二、乘主，由於般若的緣故，萬行才能成就，所以般若為主，即智慧。三、乘助，除了般若之外，其餘一切行都資助成就般若。四、乘果，乘此『乘』的緣故，才能證得薩婆若（Sarvajna，一切智）。 又此
【English Translation】 English version It encompasses all sentient beings. Encompassing all sentient beings is due to illuminating the truth of the two truths (conventional and ultimate) and the realm of delusion. Therefore, generating delusion will cause one to lose the path to Buddhahood, while seeing the realm of reality can remove delusion. Removing delusion leads to the attainment of Buddhahood.
Question: What is the meaning of 'Yana' (乘, vehicle)?
Answer: That treatise explains, 'Yana' means 'manifesting conveyance.' Due to the Tathata (真如, suchness) Buddha-nature, meritorious and wisdom practices arise. Due to meritorious and wisdom practices, Buddhahood is attained. Buddhahood conveys sentient beings.' The Mahāyānasaṃgraha (攝大乘論, Compendium of the Mahayana) has three types of 'Yana': the causal Yana, the conditional Yana, and the resultant Yana. The causal Yana refers to the Tathata Buddha-nature, with the emptiness of the ultimate meaning as the causal Yana. The conditional Yana refers to the myriad practices. The resultant Yana is Buddhahood.
Question: How is the Tathata Buddha-nature the substance of the 'Yana'?
Answer: Only the Tathata Buddha-nature is real. Cultivating the myriad practices is to manifest this Buddha-nature. Because the Buddha-nature is manifested, it is called Dharmakaya (法身, Dharma body). These three must depend on each other. Because the Buddha-nature is the root, it is called the 'cause.' Although there is a 'cause,' there must also be 'conditions.' When both 'cause' and 'conditions' are complete, the result is attained. What is said now does not contradict this principle. The Lotus Sutra Treatise also clarifies three types: First, the substance of the Yana, which is the Tathagata's (如來, Thus Come One) equal Dharmakaya, which is the Buddha-nature, as the substance of the Yana. It also says that the Buddha-yana refers to the Tathagata's Mahaparinirvana (大般涅槃, Great Complete Nirvana). This clarifies that Buddhahood is the substance of the Yana. This is only a difference in hidden and manifest aspects; in reality, there are not two different 'Yanas.' It also explains that 'what you are practicing is the Bodhisattva path,' and the good deeds of bowing the head and raising the hand, generating Bodhicitta (菩提心, mind of enlightenment) and practicing the Bodhisattva path, are the manifesting cause, which is the 'conditional Yana.' This is still the meaning of the three Buddha-natures. The 'conditional Yana' refers to drawing out the Buddha-nature, which is the manifesting cause. The 'substance of the Yana' refers to the causal Buddha-nature. The 'resultant Yana' refers to the resultant Buddha-nature. Not speaking of the resultant-resultant nature is because the resultant-resultant nature still belongs to the realm of the result. Not speaking of the nature of the realm is because the nature of the realm belongs to the realm of the cause.' Furthermore, broadly speaking, there are five types; briefly speaking, there are only three. Furthermore, looking at the Twelve Gate Treatise, the 'Yana' possesses four aspects: First, the root of the Yana, which is the reality of all dharmas. Because Prajna (波若, wisdom) arises from reality, reality is the root, which is the meaning of the 'realm of the Yana.' Second, the master of the Yana, because the myriad practices are accomplished through Prajna, Prajna is the master, which is wisdom. Third, the assistant of the Yana, all practices other than Prajna assist in accomplishing Prajna. Fourth, the result of the Yana, because of riding this 'Yana,' Sarvajna (薩婆若, all-knowing) is attained. Furthermore, this
經明乘有三事。一車二牛三賓從。車通因果萬德萬行。牛亦通因果。中道正觀離斷常之垢為白。由此觀故引萬行出生死如牛。此即波若導眾行義也。
問。波若即是車云何復喻牛耶。
答。一法二義分之。導引如牛運義名車。余行但有資成運出。唯有車義而無引導之能故無牛義也。此是因地牛義也。果地牛者內德則取真慧為牛。外用宜取六通無垢為白牛。駕之而游五道運眾生也。賓從者果德為車。則因為賓從因行為車。則界外眾行為車界。內行為賓從。如索車中釋之。又大品明乘具五事。一者乘出即是乘始。謂從三界出。二者乘終到薩婆若。三者乘住謂萬行無所住為住。四所乘法即六度。五能乘之人謂菩薩也。
問。諸大乘經所明及中百大乘論等所辨此可信受。如唯識攝大乘及法華論等必可信耶。
答。此論同是婆藪所造。付法藏中天親有其人。是故可信。又觀其義意。與大乘經論語言雖異而意不相違。是故可信也。
問。三論學者恒彈破有所得義。云何今並用眾家異說耶。
答。興皇大師制釋論序云。領括群妙申眾家之美。使異執冰銷同歸一致。以此旨詳之。無執不破無義不攝。巧用無非甘露拙服皆成毒藥。若專守破斥之言斯人未體三論意也。
問。云何巧用云何拙服
【現代漢語翻譯】 現代漢語譯本 經中闡明大乘有三件事：一是車，二是牛，三是賓從。車象徵著貫通因果的萬德萬行。牛也象徵著貫通因果。以中道正觀遠離斷常的垢染為『白』。通過這種觀照，引導萬行出生死輪迴，就像牛一樣。這就是般若（Prajna）引導眾行的含義。
問：般若（Prajna）已經是車了，為什麼還要比喻為牛呢？
答：這是同一法具有兩種含義的區分。引導的作用如同牛的運載，所以稱為車。其他的修行只是輔助完成運載和出離，只有車的意義而沒有引導的能力，所以沒有牛的意義。這是因地上的牛的含義。果地上的牛，內在的功德取真慧為牛，外在的作用宜取六神通無垢染為白牛。駕馭著它遊歷五道，運載眾生。賓從，指的是果德為車，那麼因就是賓從；因行是車，那麼界外眾行是車，界內行為賓從。如同在《索車經》中的解釋一樣。另外，《大品般若經》闡明大乘具備五件事：一是乘出，即是乘的開始，指從三界（Trailokya）出離；二是乘終，到達薩婆若（Sarvajna）；三是乘住，指萬行無所住為住；四是所乘之法，即六度（Paramita）；五是能乘之人，指菩薩（Bodhisattva）。
問：諸大乘經典所闡明以及《中論》、《百論》、《大乘論》等所辨析的內容可以信受。像《唯識攝大乘論》以及《法華論》等是否也一定可以信受呢？
答：這些論著同樣是婆藪（Vasubandhu）所造。在《付法藏傳》中，天親（Vasubandhu）確有其人。因此，是可以信受的。而且觀察其義理，與大乘經論語言雖然不同，但意義並不相違背。所以是可以信受的。
問：三論學者經常批判破斥有所得的意義。為什麼現在又並用各家的不同說法呢？
答：興皇大師在《釋論序》中說：『領括各種精妙，闡揚各家的優點，使不同的執著像冰一樣消融，共同歸於一致。』以此宗旨來詳細考察，沒有執著不被破斥，沒有意義不被攝取。巧妙地運用，沒有不是甘露的；笨拙地服用，都會變成毒藥。如果只專注于破斥的言論，這個人還沒有體會三論的真意。
問：什麼是巧妙地運用？什麼又是笨拙地服用？
【English Translation】 English version The sutra elucidates that the Mahayana (Great Vehicle) has three aspects: first, the cart; second, the ox; and third, the attendants. The cart symbolizes the myriad virtues and practices that penetrate cause and effect. The ox also symbolizes the penetration of cause and effect. Taking the Middle Way's correct view to be free from the defilements of eternalism and nihilism is considered 'white'. Through this contemplation, one guides the myriad practices to be born out of samsara (cycle of rebirth), just like an ox. This is the meaning of Prajna (wisdom) guiding all practices.
Question: If Prajna (wisdom) is already the cart, why is it also likened to an ox?
Answer: This is a distinction of one dharma (teaching) having two meanings. The function of guiding is like the ox's carrying, so it is called a cart. Other practices only assist in completing the carrying and liberation. They only have the meaning of a cart but lack the ability to guide, so they do not have the meaning of an ox. This is the meaning of the ox on the causal ground. The ox on the resultant ground, internally, takes true wisdom as the ox; externally, it is appropriate to take the six supernormal powers (Abhijnas) without defilement as the white ox. Riding it, one travels through the five paths, carrying sentient beings. The attendants refer to the resultant virtues as the cart, then the cause is the attendant; if the causal practice is the cart, then the practices beyond the realm are the cart, and the practices within the realm are the attendants. As explained in the 'Cart-Seeking Sutra'. Furthermore, the 'Great Perfection of Wisdom Sutra' elucidates that the Mahayana possesses five aspects: first, the vehicle's departure, which is the beginning of the vehicle, referring to departing from the three realms (Trailokya); second, the vehicle's destination, reaching Sarvajna (all-knowing); third, the vehicle's abiding, referring to the myriad practices abiding nowhere as abiding; fourth, the dharma (teaching) that is ridden, which is the six perfections (Paramitas); fifth, the person who rides the vehicle, which is the Bodhisattva (enlightenment being).
Question: The teachings elucidated in the various Mahayana sutras and the contents analyzed in treatises such as the 'Madhyamaka-karika', 'Sata-sastra', and 'Mahayana-sutralamkara' can be accepted with faith. Can treatises like the 'Vijnaptimatrata-siddhi' and the 'Lotus Sutra Treatise' also be accepted with certainty?
Answer: These treatises were also composed by Vasubandhu (a great Buddhist scholar). In the 'Transmission of the Lamp', Vasubandhu (a great Buddhist scholar) is indeed a person. Therefore, they can be accepted with faith. Moreover, observing their meaning, although the language differs from the Mahayana sutras and treatises, the meaning does not contradict them. Therefore, they can be accepted with faith.
Question: Scholars of the Three Treatise School constantly criticize and refute the meaning of 'something attained'. Why are you now using various different viewpoints from different schools?
Answer: Master Xinghuang said in the preface to his commentary: 'Comprehending all subtleties, expounding the merits of all schools, causing different attachments to melt like ice, and all returning to unity.' Examining this principle in detail, there is no attachment that is not refuted, and no meaning that is not included. Skillfully used, there is nothing that is not nectar; clumsily taken, everything becomes poison. If one only focuses on the words of refutation, that person has not yet grasped the true meaning of the Three Treatises.
Question: What is skillful use? What is clumsy taking?
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答。若能心無所得言無所住。如空中種樹虛里織羅。如幻如化。隨病隨人者。設行產業之事無非大般涅槃。並應正法波若名巧服矣。與此相違即名拙服。此意已如辨宗中釋之。又龍樹出世製作大意者。要先破洗一切有所得病。令畢竟無遺。莫問大乘小乘內道外道。有文作義及無文構造。凡心有一豪依得言有一句定相。皆悉洗之令畢竟凈。然不凈既去凈亦無留也。如是五句令言窮慮息。然後始得於無名相中強名相說。雖強名相說說不動無說。故寶積嘆云。能善巧分別諸法相。于第一義而不動。又經云善哉世尊。不動真際為諸法立處。若能於一切義皆如此用之。始是龍樹大乘論耳。不爾者還同舊執。若留一豪心住著者。退無損於煩惱進不弘于佛法也。又破洗一切有所得大小病然後於一一義中宜用四悉檀貫之。今[堂-土+((口@〡)/┴)]略舉一意。十二部經八萬法藏皆是隨順俗。故有此言說。若不隨俗則一無言無不言。故有所言皆隨俗說。謂世界悉檀。十二部八萬法藏言並相違。或三或一或無常或常。或佛出二諦外或二諦內。或三世有或一世有。如大經三十餘諍論門。無智之者各執一意互相是非。現世起諍論增長煩惱。乃至斷善根墮墜惡趣。似僧地獄正擬斯人。欲勉斯過者須用第二悉檀。所以八萬法藏及
【現代漢語翻譯】 現代漢語譯本： 答：若能做到心中沒有任何執著，言語沒有任何停留，就像在空中種樹，在虛空中織羅一樣，如夢幻如變化。根據不同的病癥和不同的人，即使是從事世俗的產業之事，也無不是趨向大般涅槃（Mahāparinirvāṇa，大解脫）。並且應該以正法（Saddharma，真正的佛法）和般若（Prajñā，智慧）作為巧妙的藥物。與此相反，就叫做拙劣的藥物。這個意思已經在《辨宗》中解釋過了。另外，龍樹（Nāgārjuna）出世製作論著的主要用意是，首先要破除洗滌一切有所得的執著病，使其徹底乾淨，沒有遺留。無論是大乘（Mahāyāna）還是小乘（Hīnayāna），內道還是外道，有文字解釋意義還是沒有文字自己構造，只要心中有一絲一毫的依靠，言語有一句確定的執著，都要全部洗滌乾淨，使其徹底清凈。然而，不凈既然已經去除，清凈也不要留下。像這樣五句，使言語窮盡，思慮止息，然後才可以在沒有名相中勉強建立名相來說明。雖然勉強建立名相來說明，但實際上並沒有動搖無說之境。所以《寶積經》（Ratnakūṭa Sūtra）讚歎說：『能夠善巧地分別諸法的現象，但在第一義諦（Paramārtha-satya，終極真理）上卻不動搖。』又有經文說：『善哉，世尊！不動搖真際（Bhūta-koṭi，真實的邊際），而為諸法設立處所。』如果能對一切意義都這樣運用，才是龍樹（Nāgārjuna）的大乘論。否則，還和以前的執著一樣。如果留下一絲一毫的心住著，退步不能減少煩惱，進步不能弘揚佛法。另外，破除洗滌一切有所得的大小病之後，然後在每一個意義中適宜地用四悉檀（catuḥ-siddhānta，四種成就）貫穿。現在我[堂-土+((口@〡)/┴)]略舉一個意思。十二部經（Dvādaśāṅga-buddhavacana，佛經的十二種分類）和八萬法藏（Aṣṭāṅga-dharmaskandha，佛陀教法的總稱）都是隨順世俗而說的，所以才有這些言說。如果不隨順世俗，那麼就一無言說，也無不言說。所以有所言說都是隨順世俗而說。所謂世界悉檀（lokasiddhānta，世間悉檀），十二部經和八萬法藏的言說互相違背，或者說三，或者說一，或者說無常，或者說常，或者說佛在二諦（dva-satya，兩種真理）之外，或者在二諦之內，或者說三世有，或者說一世有。如《大般涅槃經》（Mahāparinirvāṇa Sūtra）三十餘種諍論門，沒有智慧的人各自執著一種意思，互相爭論是非，現世引起諍論，增長煩惱，甚至斷絕善根，墮入惡趣。似僧地獄（Saṃgha hell，僧眾地獄）正是為這些人準備的。想要避免這種過失的人，必須用第二悉檀（puruṣārthasiddhānta，為人悉檀）。所以八萬法藏以及
【English Translation】 English version: Answer: If one can achieve a state where the mind is free from any attachment and speech is without any lingering, like planting trees in the air or weaving silk in the void, like a mirage or a transformation. According to different ailments and different individuals, even engaging in worldly affairs is none other than progressing towards Mahāparinirvāṇa (Great Nirvana). Furthermore, one should use Saddharma (True Dharma) and Prajñā (Wisdom) as skillful medicine. The opposite of this is called clumsy medicine. This meaning has already been explained in the 'Distinguishing Schools' section. In addition, Nāgārjuna's (Dragon Tree) purpose in appearing in the world and creating treatises is to first break down and wash away all diseases of attachment, making them completely clean without any residue. Whether it is Mahāyāna (Great Vehicle) or Hīnayāna (Lesser Vehicle), inner or outer paths, whether there are written explanations or self-constructed ideas, as long as there is a trace of reliance in the mind or a definitive attachment in speech, all must be washed away completely, making them thoroughly pure. However, once impurity is removed, purity should not be retained either. Like these five sentences, let speech be exhausted and thoughts cease, then one can forcibly establish names and forms in the absence of names and forms to explain. Although forcibly establishing names and forms to explain, it does not move the state of non-speaking. Therefore, the Ratnakūṭa Sūtra (Heap of Jewels Sutra) praises: 'Able to skillfully distinguish the appearances of all dharmas, yet unmoved in the Paramārtha-satya (Ultimate Truth).' Also, a sutra says: 'Excellent, World Honored One! Without moving the Bhūta-koṭi (Limit of Reality), you establish places for all dharmas.' If one can apply this to all meanings, then it is Nāgārjuna's (Dragon Tree) Mahāyāna treatise. Otherwise, it is still the same as the old attachments. If one retains a trace of attachment in the mind, retreating will not diminish afflictions, and advancing will not promote the Buddha Dharma. Furthermore, after breaking down and washing away all diseases of attachment, then in each meaning, it is appropriate to use the four catuḥ-siddhāntas (four accomplishments) to connect them. Now I [堂-土+((口@〡)/┴)] briefly mention one meaning. The Dvādaśāṅga-buddhavacana (twelve categories of scriptures) and Aṣṭāṅga-dharmaskandha (eighty-four thousand teachings) are all spoken in accordance with worldly customs, so there are these words. If not in accordance with worldly customs, then there is neither speech nor non-speech. Therefore, all speech is spoken in accordance with worldly customs. The so-called lokasiddhānta (worldly accomplishment), the words of the twelve categories of scriptures and the eighty-four thousand teachings contradict each other, either saying three, or saying one, or saying impermanent, or saying permanent, or saying the Buddha is outside the dva-satya (two truths), or within the two truths, or saying the three times exist, or saying one time exists. Like the thirty-plus doors of contention in the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra), those without wisdom each cling to one meaning, arguing with each other, causing contention in the present life, increasing afflictions, even cutting off good roots and falling into evil realms. The Saṃgha hell (community hell) is precisely prepared for these people. Those who want to avoid this fault must use the second puruṣārthasiddhānta (accomplishment for people). Therefore, the eighty-four thousand teachings and
塵沙法門並相違者。此是如來各各為人悉檀。故不相違背。如大經云。以此眾生非一根性。非一善友非一國土。是故如來不得一向定說。以此義觀之。於一切法門無所違諍。不起煩惱勉于似僧也。第三名為對治悉檀。如來所以說各各為人。說八萬法藏及塵沙法門。皆為對治眾生煩惱故也。如大經云。譬如大地諸山藥草能為眾生病之良藥。我法亦爾能令眾生煩惱病藥。是故一切教門無有定性。但令病息。病息故無非藥。病不息無是藥也。既為息病病息藥廢。不應復執著之也。第四名為第一義悉檀者。前來三門皆是為眾生故有如此方便。若論正道即不曾有一言。況有八萬耶。尚非有言況是無言耶。故過一切言語滅一切戲論。如大炎四邊不可觸。以燒手故。用此四門可通貫一切義及文。以得此四門故一切經可構。一切病可治。不得四門一句經不可尋。一煩惱不可破也。
問。何故就一乘義中釋此意耶。
答。一乘是三世諸佛正宗。就此中釋之也。又如此了悟方是能動能出。故是乘耳。若作一句定執不動不出。何名乘耶。大經云。若有定相是生死相是魔王相。非佛法相。是故一切諸法無定無相。
問曰。恒作無定相破定相者。如此即是定相。
答。破定言無定耳。云何復更執無定耶。
問。若
【現代漢語翻譯】 現代漢語譯本 塵沙法門（數量極多的修行方法）如果看起來互相矛盾，這是因為如來（Tathagata，佛的稱號）是根據每個人的具體情況進行教導（悉檀，Siddhanta，意為最終的結論、原則或教義），所以並不互相違背。正如《大般涅槃經》（Mahaparinirvana Sutra）所說：『因為這些眾生的根性不同，所親近的善友不同，所處的國土不同，所以如來不能用一種固定的說法。』從這個意義上看，對於一切法門（Dharma，佛法）都沒有衝突和爭論，也不會產生煩惱，避免成為徒有其表的僧人。第三種稱為對治悉檀（Pratipaksa-siddhanta，對治的教義）。如來之所以針對不同的人說不同的法，宣說八萬四千法藏（Dharmakosa，佛法的寶藏）以及塵沙法門，都是爲了對治眾生的煩惱。正如《大般涅槃經》所說：『譬如大地上的各種山和藥草，能夠成為眾生疾病的良藥，我的佛法也是如此，能夠治療眾生的煩惱疾病。』因此，一切教法都沒有固定的性質，只要能使疾病消除。疾病消除了，藥也就沒有用了，不應該再執著於它。既然是爲了消除疾病，疾病消除了，藥就應該廢棄，不應該再執著於它。第四種稱為第一義悉檀（Paramartha-siddhanta，究竟真實的教義）。前面三種都是爲了眾生而有的方便之法。如果從真正的道理來說，根本沒有說過一句話，更何況八萬四千法門呢？尚且沒有說過任何話，更何況沒有說話呢？所以超越一切言語，滅除一切戲論。就像大火燃燒的四邊，不可觸控，因為會燒傷手。運用這四種教義，可以貫通一切意義和文字。因為得到了這四種教義，一切經典都可以理解，一切疾病都可以治療。如果得不到這四種教義，一句經文都無法理解，一種煩惱都無法破除。 問：為什麼要在『一乘』（Ekayana，唯一佛乘）的意義中解釋這個道理呢？ 答：一乘是過去、現在、未來諸佛的正宗。所以在這個意義中解釋它。而且，如此了悟才是能夠動、能夠出的。所以才稱為『乘』（Yana，乘載工具，比喻佛法）。如果執著於一句固定的說法，不能動，不能出，怎麼能稱為『乘』呢？《大般涅槃經》說：『如果有什麼是固定的相，那就是生死的相，那就是魔王的相，不是佛法的相。』所以一切諸法都沒有固定不變的相。 問：如果總是用『無定相』來破除『定相』，那麼這種『無定相』本身就是一種『定相』了。 答：破除『定相』是爲了說明沒有固定不變的相，怎麼又去執著于『無定』呢？ 問：如果……
【English Translation】 English version If the countless Dharma methods (Dharmas, teachings) seem contradictory, it is because the Tathagata (Buddha) teaches according to each individual's specific circumstances (Siddhanta, ultimate conclusion, principle, or doctrine), so they are not mutually contradictory. As stated in the Mahaparinirvana Sutra: 'Because these sentient beings have different faculties, associate with different good friends, and reside in different lands, the Tathagata cannot give a single, fixed teaching.' From this perspective, there is no conflict or dispute regarding all Dharma methods, and no afflictions arise, avoiding becoming a mere semblance of a monk. The third is called Pratipaksa-siddhanta (the doctrine of antidotes). The reason the Tathagata speaks different Dharmas for different people, expounding the eighty-four thousand Dharmakosas (treasuries of Dharma) and countless Dharma methods, is all to counteract the afflictions of sentient beings. As stated in the Mahaparinirvana Sutra: 'Just as the various mountains and medicinal herbs on the earth can be good medicine for the diseases of sentient beings, so too is my Dharma, which can cure the afflictions of sentient beings.' Therefore, all teachings have no fixed nature, as long as they can eliminate illness. When the illness is gone, the medicine is no longer needed, and one should not be attached to it. Since it is for eliminating illness, and the illness is eliminated, the medicine should be discarded, and one should not be attached to it. The fourth is called Paramartha-siddhanta (the ultimate truth doctrine). The previous three are expedient means for the sake of sentient beings. If we speak of the true principle, not a single word has ever been spoken, let alone eighty-four thousand Dharma methods. Not even a single word has been spoken, let alone no words. Therefore, it transcends all language and extinguishes all conceptual proliferation. It is like the four sides of a great fire, which cannot be touched because they will burn the hand. Using these four doctrines, one can penetrate all meanings and words. Because one has obtained these four doctrines, all scriptures can be understood, and all diseases can be cured. If one does not obtain these four doctrines, not a single verse of scripture can be understood, and not a single affliction can be broken. Question: Why is this principle explained in the context of the 'One Vehicle' (Ekayana) meaning? Answer: The One Vehicle is the true lineage of the Buddhas of the past, present, and future. Therefore, it is explained in this context. Moreover, such realization is what enables movement and emergence. Therefore, it is called a 'Vehicle' (Yana, a means of conveyance, a metaphor for the Dharma). If one clings to a single, fixed statement, unable to move or emerge, how can it be called a 'Vehicle'? The Mahaparinirvana Sutra says: 'If there is anything with a fixed characteristic, that is the characteristic of birth and death, that is the characteristic of the Mara (demon), not the characteristic of the Buddha-Dharma.' Therefore, all Dharmas have no fixed and unchanging characteristics. Question: If one always uses 'no fixed characteristic' to break 'fixed characteristic', then this 'no fixed characteristic' itself becomes a 'fixed characteristic'. Answer: Breaking 'fixed characteristic' is to explain that there is no fixed and unchanging characteristic, how can one then cling to 'no fixed characteristic'? Question: If...
都無所執者即是執乃不執于執。而執于無執故還是執也。
答。今言無執者以執無故。言無執耳既言不執于執。豈執無執耶。
問。執無復無無執即是斷見人也。
答。斷一切見故名斷見此可然也。大品云斷一切見故名摩訶薩。正恐諸見不能斷耳。又若有諸見可言斷見耳。諸見本不有何所斷耶。經云動心是魔網不動即法印。
次論動出。
問。大品云是乘能動能出是何位耶。
答。論云動是順忍出為無生忍。一者地前為順忍登地為無生忍。二六地為順忍七地為無生忍。若凡夫為三界者則地前為順忍。發地入聖位出三界也。此則初地為出地前為動。若六地猶受肉身名為三界。即七地舍肉身出三界。故六地為動。七地為出。然二義之中先義為正也。
問。小乘動出其義云何耶。
答。準前可知。苦忍前名動苦忍名出。二者三果未勉三界為動。無學斷三界惑盡為出。又有餘名動無餘名出。但就人而明者。小乘人唯有心出無有身出。異大乘也。
次論乘障。
問。乘以何物為障。
答。釋論既以六度為大乘體。六𦿝即是障也。若取乘出生死義即著生死以為障。若取乘廣大義即以狹劣以為障。若以出世六度無所得故能出。即以有所得六度為障。六𦿝即是別
【現代漢語翻譯】 現代漢語譯本：
執著于什麼都不執著，這才是真正的執著，即不執著于執著本身。然而，如果執著于『不執著』，那仍然是一種執著。
回答：現在所說的『無執』，是因為執著已經消失了，所以才說是『無執』。既然說不執著于執著，又怎麼會執著于『無執』呢？
提問：如果執著于『無』，又否定『無執』，那就是斷見之人了。
回答：斷除一切見解，才叫做斷見，這樣說是可以的。《大品般若經》說，『斷一切見，所以叫做摩訶薩（Mahāsattva，大菩薩）』。真正擔心的是各種見解無法斷除。而且，如果存在各種見解，才能說是斷見；如果各種見解本來就不存在，又斷除什麼呢？經上說，『動心是魔網，不動即法印』。
接下來討論『動』和『出』。
提問：《大品般若經》說，『此乘能動能出』，這是什麼位階呢？
回答：《大智度論》說，『動』是順忍，『出』是無生法忍。第一種解釋是，地前是順忍，登地是無生法忍。第二種解釋是，六地是順忍，七地是無生法忍。如果以凡夫的三界來說，那麼地前是順忍，發心登地進入聖位，就是出離三界。這就是說，初地是『出』，地前是『動』。如果六地仍然受肉身，就叫做三界，那麼七地捨棄肉身，才是出離三界。所以六地是『動』，七地是『出』。然而，這兩種解釋中，第一種解釋是正確的。
提問：小乘的『動』和『出』，其含義是什麼呢？
回答：按照前面的解釋可以知道，苦忍之前叫做『動』，苦忍叫做『出』。第二種解釋是，三果（阿那含）還沒有脫離三界，叫做『動』；無學（阿羅漢）斷盡三界煩惱，叫做『出』。還有，有餘涅槃叫做『動』，無餘涅槃叫做『出』。但就人來說，小乘人只有心出離，沒有身出離，這與大乘不同。
接下來討論乘的障礙。
提問：乘以什麼作為障礙呢？
回答：《大智度論》既然以六度（佈施、持戒、忍辱、精進、禪定、般若）為大乘的本體，那麼六𦿝（慳貪、毀戒、嗔恚、懈怠、散亂、愚癡）就是障礙。如果從乘能出生死的意義來說，那麼執著生死就是障礙。如果從乘廣大無邊的意義來說，那麼狹隘鄙陋就是障礙。如果因為以出世間的六度而無所得，所以能夠出離，那麼以有所得的六度就是障礙。六𦿝就是分別。
【English Translation】 English version:
To be attached to not being attached to anything is precisely the attachment of not being attached to attachment itself. However, if one is attached to 'non-attachment,' it is still an attachment.
Answer: The 'non-attachment' spoken of now is because attachment has ceased, hence the term 'non-attachment.' Since it is said not to be attached to attachment, how could one be attached to 'non-attachment'?
Question: If one is attached to 'non-existence' and denies 'non-attachment,' then that person is one with nihilistic views.
Answer: Cutting off all views is called cutting off views; this is acceptable. The Mahaprajnaparamita Sutra says, 'Cutting off all views is why one is called a Mahāsattva (great being).' The real concern is that various views cannot be cut off. Moreover, if various views exist, then one can speak of cutting off views; if various views do not inherently exist, what is there to cut off? The sutra says, 'A moving mind is the net of Mara (demon), non-movement is the Dharma seal.'
Next, we discuss 'movement' and 'emergence.'
Question: The Mahaprajnaparamita Sutra says, 'This vehicle can move and emerge'; what is this stage?
Answer: The Mahaprajnaparamitasastra says, 'Movement' is acceptance of suffering, 'emergence' is the non-arising of phenomena. The first explanation is that before the grounds (bhumi), it is acceptance of suffering; ascending to the grounds is the non-arising of phenomena. The second explanation is that the sixth ground is acceptance of suffering, and the seventh ground is the non-arising of phenomena. If we consider the three realms of ordinary beings, then before the grounds is acceptance of suffering; generating the mind and ascending to the grounds, entering the holy position, is emerging from the three realms. That is to say, the first ground is 'emergence,' and before the grounds is 'movement.' If the sixth ground still receives a physical body, it is called the three realms; then the seventh ground abandons the physical body and emerges from the three realms. Therefore, the sixth ground is 'movement,' and the seventh ground is 'emergence.' However, among these two explanations, the first explanation is correct.
Question: What is the meaning of 'movement' and 'emergence' in the Hinayana (Small Vehicle)?
Answer: According to the previous explanation, it can be known that before the endurance of suffering is called 'movement,' and the endurance of suffering is called 'emergence.' The second explanation is that the third fruit (Anagamin) has not yet escaped the three realms, which is called 'movement'; the non-learner (Arhat) has completely cut off the afflictions of the three realms, which is called 'emergence.' Furthermore, Nirvana with remainder is called 'movement,' and Nirvana without remainder is called 'emergence.' But speaking of people, Hinayana practitioners only have mental emergence, not physical emergence, which is different from the Mahayana (Great Vehicle).
Next, we discuss the obstacles of the vehicle.
Question: What does the vehicle take as an obstacle?
Answer: Since the Mahaprajnaparamitasastra takes the six perfections (dana (generosity), shila (discipline), kshanti (patience), virya (effort), dhyana (meditation), prajna (wisdom)) as the essence of the Mahayana, then the six defilements (stinginess, immorality, anger, laziness, distraction, ignorance) are the obstacles. If we take the meaning of the vehicle being able to be born from and die in samsara, then attachment to samsara is the obstacle. If we take the meaning of the vehicle being vast and boundless, then narrowness and inferiority are the obstacles. If it is because one is able to emerge by means of the six perfections of the world without attainment, then taking the six perfections with attainment as the obstacle. The six defilements are distinctions.
障有所得即是通障也。
次論二慧。
問。空有二慧何者正是乘耶。
答。舊有二釋。一云空解為正乘有解為相從。例如十地空解為能生之本。有解為地上所生。次釋云地義如前。若乘取運義即兩解俱能運。今所明以中道正觀為乘體也。中道正觀非空非有。方能出有無二見故云空有並是乘方便用也。地義亦爾。
次論始終真似義。
問。何等為乘始乘終真乘似乘。
答。有人言三十心是乘正位。有人言登地是乘正位。有人言八地是乘正位。有人言初得方便失正體。第二得正體失方便。第三得並觀及乘體失不併及乘方便。故具有三義。三十心為方便。登地為正體。八地為並乘。七地為不併乘也。評曰。最後釋者雖得經文。而義猶未善。今當序之。問乘品云是乘無始無終。不出三界。亦不住薩婆若。如經廣明。若欲令乘出者。是人慾令無生法忍出。欲令真諦法出。然實際無生實際不出者。乘亦無出。以乘無出故無始無終。不因不果。如此之乘乃名出耳。
問。若無能出所出能運所運。即無有乘。云何釋大乘義耶。
答。良由得此正悟不見能出所出。乃名為出。可謂無所出而出。出而無所出。若有能出所出能運所運者。即是有所得無有出義也。
問。云何是出無所
【現代漢語翻譯】 現代漢語譯本：障礙如果被認為是真實存在的，那就是通達的障礙。
接下來討論二慧。
問：空慧和有慧，哪一個才是真正的乘（yāna，交通工具，比喻運載眾生到達解脫彼岸的教法）呢？
答：舊有兩種解釋。一種說法是，空解是正乘，有解是輔助。例如，在十地（bhūmi，菩薩修行的十個階段）中，空解是產生一切的根本，有解是地上所生之物。另一種解釋是，地的含義如前。如果從乘的運載意義來看，那麼兩種理解都能運載。現在所闡明的是以中道正觀為乘的本體。中道正觀既非空也非有，才能超出有和無的二元對立，所以說空和有都是乘的方便運用。地的含義也是如此。
接下來討論始終真似義。
問：什麼是乘的開始、乘的終結、真乘和似乘？
答：有人說三十心（菩薩修行過程中的三十個階段）是乘的正位。有人說登地是乘的正位。有人說八地是乘的正位。有人說最初得到方便時失去了正體，第二次得到正體時失去了方便，第三次得到並觀和乘體時失去了不併觀和乘方便。所以具有三種含義：三十心是方便，登地是正體，八地是並乘，七地是不併乘。評論說：最後一種解釋雖然符合經文，但意義還不完善。現在應當梳理一下。《乘品》中說，乘無始無終，不出三界（trailokya，欲界、色界、無色界），也不住在薩婆若（sarvajña，一切智）。如經文廣泛闡明的那樣。如果想要讓乘出離，那麼這個人就想要讓無生法忍（anutpāda-dharma-kṣānti，對諸法不生不滅的證悟）出離，想要讓真諦法出離。然而，實際（bhūta-koṭi，真如實性）無生，實際不出離，乘也無出離。因為乘無出離，所以無始無終，不因不果。這樣的乘才叫做真正的出離。
問：如果沒有能出離和所出離，沒有能運載和所運載，那就沒有乘了，如何解釋大乘（mahāyāna，偉大的交通工具，能運載無量眾生到達解脫彼岸的教法）的意義呢？
答：正因為證得了這種正確的覺悟，不見能出離和所出離，才叫做真正的出離。可以說是無所出而出，出而無所出。如果存在能出離和所出離，能運載和所運載，那就是有所得，沒有真正的出離的意義。
問：什麼是出離而無所
【English Translation】 English version: Obstruction that is perceived as something attainable is itself an obstruction to true understanding.
Next, we will discuss the Two Wisdoms.
Question: Between the Wisdom of Emptiness and the Wisdom of Existence, which one is the true Yāna (vehicle, metaphor for the teachings that carry beings to the shore of liberation)?
Answer: There are two old interpretations. One says that the understanding of emptiness is the true Yāna, and the understanding of existence is secondary. For example, in the Ten Bhūmis (stages of a Bodhisattva's practice), the understanding of emptiness is the root of all that arises, and the understanding of existence is what arises on the ground. The other interpretation says that the meaning of 'ground' is as before. If we take the meaning of Yāna as 'transporting,' then both understandings can transport. What is now being explained is that the Middle Way Right View is the substance of the Yāna. The Middle Way Right View is neither emptiness nor existence, and only then can it transcend the dualistic views of existence and non-existence. Therefore, it is said that both emptiness and existence are expedient means of the Yāna. The meaning of 'ground' is also like this.
Next, we will discuss the meaning of Beginning, End, True, and Similar.
Question: What are the beginning of the Yāna, the end of the Yāna, the True Yāna, and the Similar Yāna?
Answer: Some say that the Thirty Minds (thirty stages in the Bodhisattva path) are the correct position of the Yāna. Some say that attaining the Bhūmis is the correct position of the Yāna. Some say that the Eighth Bhūmi is the correct position of the Yāna. Some say that initially, when one obtains the expedient means, one loses the true substance; the second time, when one obtains the true substance, one loses the expedient means; the third time, when one obtains both simultaneous contemplation and the substance of the Yāna, one loses non-simultaneous contemplation and the expedient means of the Yāna. Therefore, it has three meanings: the Thirty Minds are the expedient means, attaining the Bhūmis is the true substance, the Eighth Bhūmi is the simultaneous Yāna, and the Seventh Bhūmi is the non-simultaneous Yāna. Comment: Although the last interpretation accords with the scriptures, its meaning is still not perfect. Now, we should clarify it. The 'Yāna Chapter' says that the Yāna has no beginning and no end, does not go beyond the Three Realms (trailokya, the realm of desire, the realm of form, and the realm of formlessness), and does not abide in Sarvajña (all-knowing wisdom). As the scriptures extensively explain. If one wants the Yāna to go beyond, then that person wants the Anutpāda-dharma-kṣānti (the acceptance of the non-arising of all dharmas) to go beyond, and wants the True Dharma to go beyond. However, since Bhūta-koṭi (the ultimate reality) is non-arising and does not go beyond, the Yāna also does not go beyond. Because the Yāna does not go beyond, it has no beginning and no end, neither cause nor effect. Only such a Yāna is called true transcendence.
Question: If there is no one who transcends and nothing to be transcended, no one who transports and nothing to be transported, then there is no Yāna. How do you explain the meaning of Mahāyāna (the Great Vehicle, the teachings that carry countless beings to the shore of liberation)?
Answer: Precisely because one attains this correct enlightenment and does not see anyone who transcends or anything to be transcended, it is called true transcendence. It can be said that it transcends without transcending anything, transcends and yet there is nothing to be transcended. If there is someone who transcends and something to be transcended, someone who transports and something to be transported, then that is something attainable, and there is no meaning of true transcendence.
Question: What is transcendence without any
出耶。
答。經云不動法故。不動法者非乘。是常住名為不動。亦不言真諦。空故不動。又非乘不去故不動。此明乘出宛然而無所出。故名不動也。既無出而出亦無始而始無終而終。無始而始始自初心。無終而終終於十地。此是因門分其始終。就此始終復開二位。地前三十心此觀未具成名為似乘。登地已上得此觀現前。故名真乘。故論云地前名順忍。登地名無生忍。即是真似義。
次論併不併。
問。有人言初地並。有人言七地並。有人言八地並。是事云何。
評曰。各偏有執皆為失旨。所以然者經論具有三種並義。如仁王經及攝大乘論等云初地並。大品發趣品釋七地名等定慧地。即七地並。仁經等及地經云八地並。以具有三文宜並用也。
問。此三相違不應合用。
答。不相違。言初地並者從初發心便學並觀。至於地前猶是凡夫故不得並。登地名聖故云並也。又地前名順忍登地名無生忍。是故初地並也。言七地並者此就地位。自分之初地至六地名順忍。七地名無生忍。順忍雖並並劣故不名並。七地並勝故稱為並。
問。何以知然。
答。初地望前名無生忍。若望七地名為順忍。若將初地望地前即初地為並。若形於七地則初地未並。
問。何故七地得名並六
【現代漢語翻譯】 問：從何處『出』（chu，產生，出現）？
答：經書上說，因為『不動法』（budong fa，不動的法）的緣故。這『不動法』不是指『乘』（sheng，佛教用語，指運載眾生到達解脫彼岸的工具和方法，如聲聞乘、緣覺乘、菩薩乘等）。它是常住不變的，所以稱為『不動』。也不能說是『真諦』（zhendi，真實不變的道理），因為它是空性的，所以不動。而且也不是『乘』不去往任何地方，所以不動。這說明『乘』的出現雖然明顯，但實際上並沒有從任何地方出現，所以稱為『不動』。既然沒有『出』而『出』，也就沒有『始』（shi，開始）而『始』，沒有『終』（zhong，結束）而『終』。沒有『始』而『始』，這個『始』是從最初的發心開始；沒有『終』而『終』，這個『終』是到十地（shidi，菩薩修行過程中的十個階段）結束。這是從因門（yin men，從原因方面）來劃分它的始終。就這個始終，又可以分為兩個階段：登地（dengdi，證入菩薩初地）之前的三十心（sanshi xin，指菩薩修行過程中的三十個階段），此時這種觀行還沒有完全成就，所以稱為『似乘』（si sheng，相似的乘）；登地之後，得到這種觀行現前，所以稱為『真乘』（zhen sheng，真實的乘）。所以《論》（lun，佛教論著）中說，登地之前稱為『順忍』（shun ren，隨順忍），登地之後稱為『無生忍』（wusheng ren，無生法忍），這就是『真』和『似』的含義。
其次討論『並』（bing，併合，融合）與不『並』的問題。
問：有人說初地『並』，有人說七地『並』，有人說八地『並』，這件事是怎麼回事？
評判說：各自偏頗地執著，都是沒有領會旨意。原因是經論中具有三種『並』的含義。例如《仁王經》（Renwang jing）和《攝大乘論》（She Dasheng lun）等經論說初地『並』。《大品》（Da Pin）的《發趣品》（Faqu pin）解釋七地名為『等定慧地』（Dengdinghui di），這就是七地『並』。《仁王經》等以及《地經》（Di jing）說八地『並』。因為具有這三種說法，所以應該合併採用。
問：這三種說法相互矛盾，不應該合併採用。
答：不矛盾。說初地『並』，是從最初發心就開始學習『並觀』（bing guan，併合的觀行）。但到登地之前，仍然是凡夫，所以不能說是『並』。登地之後，就成為聖人，所以說是『並』。而且登地之前稱為『順忍』，登地之後稱為『無生忍』，所以是初地『並』。說七地『並』，這是就地位而言。從自身地位的初地到六地，稱為『順忍』，七地稱為『無生忍』。『順忍』雖然也『並』，但『並』得不夠徹底，所以不稱為『並』。七地『並』得殊勝，所以稱為『並』。
問：憑什麼知道是這樣呢？
答：初地相對於之前的階段，可以稱為『無生忍』；但如果相對於七地，就稱為『順忍』。如果將初地與登地之前的階段相比，那麼初地就是『並』；如果與七地相比，那麼初地就還沒有『並』。
問：為什麼七地可以稱為『並六』（bing liu，融合了前六地）？
【English Translation】 Question: From where does it 『arise』 (chu, emerge, appear)?
Answer: The scriptures say, it is because of the 『immovable dharma』 (budong fa, unmoving dharma). This 『immovable dharma』 is not referring to a 『vehicle』 (sheng, a Buddhist term referring to the means of transporting beings to the shore of liberation, such as the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). It is permanent and unchanging, therefore it is called 『immovable』. Nor can it be said to be 『ultimate truth』 (zhendi, the ultimate and unchanging truth), because it is empty in nature, hence immovable. Moreover, it is not that the 『vehicle』 does not go anywhere, hence immovable. This explains that although the appearance of the 『vehicle』 is evident, it actually does not arise from anywhere, therefore it is called 『immovable』. Since there is no 『arising』 in arising, there is also no 『beginning』 (shi, start) in beginning, and no 『end』 (zhong, finish) in ending. No 『beginning』 in beginning, this 『beginning』 starts from the initial aspiration; no 『end』 in ending, this 『end』 finishes at the tenth bhumi (shidi, the ten stages in the Bodhisattva's path). This is dividing its beginning and end from the perspective of the causal gate (yin men, from the aspect of cause). Regarding this beginning and end, it can be further divided into two stages: the thirty minds (sanshi xin, referring to the thirty stages in the Bodhisattva's path) before reaching the bhumis (dengdi, entering the first Bodhisattva bhumi), at this time this contemplation is not yet fully accomplished, therefore it is called 『similar vehicle』 (si sheng, resembling a vehicle); after reaching the bhumis, this contemplation manifests, therefore it is called 『true vehicle』 (zhen sheng, the true vehicle). Therefore, the 『Treatise』 (lun, Buddhist treatise) says that before reaching the bhumis it is called 『compliant endurance』 (shun ren, compliant forbearance), and after reaching the bhumis it is called 『unborn endurance』 (wusheng ren, unborn dharma forbearance), which is the meaning of 『true』 and 『similar』.
Next, we discuss the issue of 『merging』 (bing, combining, integrating) and not 『merging』.
Question: Some say the first bhumi 『merges』, some say the seventh bhumi 『merges』, some say the eighth bhumi 『merges』. What is the matter with this?
The commentary says: Holding onto each biased view is missing the point. The reason is that the sutras and treatises have three meanings of 『merging』. For example, the 『Benevolent King Sutra』 (Renwang jing) and the 『Compendium of the Mahayana』 (She Dasheng lun) and other scriptures say the first bhumi 『merges』. The 『Chapter on Arousing Interest』 (Faqu pin) of the 『Great Perfection of Wisdom Sutra』 (Da Pin) explains the seventh bhumi as 『equanimity-samadhi-wisdom bhumi』 (Dengdinghui di), which is the seventh bhumi 『merges』. The 『Benevolent King Sutra』 and other scriptures, as well as the 『Bhumi Sutra』 (Di jing), say the eighth bhumi 『merges』. Because there are these three statements, they should be combined and adopted.
Question: These three statements contradict each other and should not be combined.
Answer: They do not contradict each other. Saying the first bhumi 『merges』 means that from the initial aspiration, one begins to learn 『merged contemplation』 (bing guan, integrated contemplation). But before reaching the bhumis, one is still a common person, so it cannot be said to be 『merging』. After reaching the bhumis, one becomes a sage, so it is said to be 『merging』. Moreover, before reaching the bhumis it is called 『compliant endurance』, and after reaching the bhumis it is called 『unborn endurance』, so it is the first bhumi 『merging』. Saying the seventh bhumi 『merges』 is in terms of the bhumis. From the first bhumi to the sixth bhumi of one's own stage, it is called 『compliant endurance』, and the seventh bhumi is called 『unborn endurance』. Although 『compliant endurance』 also 『merges』, it 『merges』 incompletely, so it is not called 『merging』. The seventh bhumi 『merges』 supremely, so it is called 『merging』.
Question: How do you know this is the case?
Answer: The first bhumi can be called 『unborn endurance』 relative to the previous stages; but if compared to the seventh bhumi, it is called 『compliant endurance』. If the first bhumi is compared to the stages before reaching the bhumis, then the first bhumi is 『merging』; if compared to the seventh bhumi, then the first bhumi has not yet 『merged』.
Question: Why can the seventh bhumi be called 『merging the six』 (bing liu, integrating the previous six bhumis)?
地不名並耶。
答。七地是功用道滿故名為並六地功用。未圓故未得稱並。又且六地為波若七地為方便。以七地具二慧故得稱並。六地雖有波若未具方便故非並也。復言八地並者此據功用無功用判併不併。所以然者。七地雖並猶有功用。八地任運成就無復功用。是故八地得並七地非並也。故融會三經不相違背也。
次論二經。
問。法華勝鬘俱明一乘。一乘何異。
答。他云勝鬘了義法華未了義。今明法華既是明佛性法身即不應有了不了釋也。但大乘是同略明三異。一者法華對破三執會歸一乘。若勝鬘不對三緣。但為七歲已上學一乘緣。辨出生收入之義。出生者猶如大地出四種寶藏。正法出生五乘也。收入者正法出五乘。五乘歸正法。此之出入舒捲皆是平道。因緣法門無所斥奪。與法華異法華先斥三病故明一乘。然後始得非三非一三一具足耳。二者法華但明二乘未究竟佛乘已圓滿。不廣釋其因緣。勝鬘則開五住地之因。辨二生死之果。釋二乘未圓佛果已滿。是故兩經異。
問。依此義即是了未了。
答。自有須釋而悟。自有不須釋而悟。豈得用此判了不了耶。若一經之中皆具明一切義者。即有一教唯有一緣。何名多部。三者勝鬘具明正法出生五乘數五乘歸正法。法華但明會三乘
【現代漢語翻譯】 現代漢語譯本 問：地的名稱不是「並」嗎？ 答：七地是功用道圓滿，所以稱為「並」了六地的功用。六地的功用尚未圓滿，所以不能稱為「並」。而且六地是般若（Prajna，智慧）的體現，七地是方便（Upaya，善巧方便）的體現。因為七地具備兩種智慧，所以可以稱為「並」。六地雖然有般若，但沒有具備方便，所以不是「並」。再說八地是「並」，這是根據有功用和無功用來判斷是否「並」。為什麼這樣說呢？七地雖然是「並」，但還有功用。八地任運成就，沒有功用。所以八地可以「並」七地，七地不能「並」。所以融會貫通三部經，就不會互相違背了。 其次討論兩部經。 問：《法華經》（Lotus Sutra）和《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）都闡明一乘（Ekayana，唯一佛乘），一乘有什麼不同？ 答：有人說《勝鬘經》是了義（Nitartha，究竟了義），《法華經》是未了義（Neyartha，不了義）。我認為《法華經》既然闡明佛性（Buddha-nature）法身（Dharmakaya，法身），就不應該有「了不了」的解釋。只是大乘（Mahayana，大乘）相同，略說有三種不同。第一，《法華經》對破三種執著，會歸一乘。而《勝鬘經》不對治三種因緣，只是為七歲以上學習一乘的人講說，辨別出生和收入的意義。出生就像大地出生四種寶藏，正法出生五乘（五種不同的修行道路）一樣。收入是正法出生五乘，五乘歸於正法。這種出生和收入，舒展和收卷，都是平等的道路，因緣法門沒有排斥和奪取。這與《法華經》不同，《法華經》先斥責三種病，然後闡明一乘，然後才能得到非三非一，三一具足的道理。第二，《法華經》只闡明二乘（聲聞乘和緣覺乘）沒有究竟，佛乘已經圓滿，沒有廣泛解釋其中的因緣。《勝鬘經》則開示五住地（五種煩惱的住所）的因，辨別二生死（分段生死和變易生死）的果，解釋二乘沒有圓滿，佛果已經圓滿。所以兩部經不同。 問：按照這個意義，就是了義和未了義嗎？ 答：有的是需要解釋才能領悟，有的是不需要解釋就能領悟。怎麼能用這個來判斷了義和未了義呢？如果一部經中都詳細闡明一切義理，就只有一種教法，只有一種因緣，怎麼能稱為多部經呢？第三，《勝鬘經》詳細闡明正法出生五乘，五乘歸於正法。《法華經》只闡明會歸三乘。
【English Translation】 English version Question: Is the name of the ground not 'combined'? Answer: The seventh ground is called 'combined' because the path of effort is complete, thus combining the efforts of the six grounds. Because the efforts of the six grounds are not yet complete, they cannot be called 'combined'. Moreover, the sixth ground is the manifestation of Prajna (wisdom), and the seventh ground is the manifestation of Upaya (skillful means). Because the seventh ground possesses both wisdoms, it can be called 'combined'. Although the sixth ground has Prajna, it does not possess Upaya, so it is not 'combined'. Furthermore, the eighth ground is 'combined' based on the judgment of whether there is effort or no effort. Why is this so? Although the seventh ground is 'combined', it still has effort. The eighth ground is effortlessly accomplished and has no more effort. Therefore, the eighth ground can 'combine' the seventh ground, but the seventh ground cannot 'combine'. Therefore, harmonizing the three sutras does not contradict them. Next, let's discuss the two sutras. Question: Both the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Śrīmālādevī Siṃhanāda Sūtra clarify the Ekayana (one vehicle). What is the difference between the one vehicles? Answer: Others say that the Śrīmālādevī Siṃhanāda Sūtra is Nitartha (of definitive meaning), and the Lotus Sutra is Neyartha (of provisional meaning). I say that since the Lotus Sutra clarifies Buddha-nature and Dharmakaya (Dharma body), there should be no interpretation of 'definitive' or 'provisional'. However, the Mahayana (Great Vehicle) is the same, with three differences briefly explained. First, the Lotus Sutra directly breaks through the three attachments and converges to the one vehicle. The Śrīmālādevī Siṃhanāda Sūtra does not address the three conditions, but speaks to those over seven years old who are learning the one vehicle, distinguishing the meaning of birth and entry. Birth is like the earth producing four kinds of treasures, the right Dharma giving rise to the five vehicles. Entry is the right Dharma giving rise to the five vehicles, and the five vehicles returning to the right Dharma. This birth and entry, expansion and contraction, are all equal paths, and the Dharma gate of conditions does not reject or seize. This is different from the Lotus Sutra, which first rebukes the three illnesses and then clarifies the one vehicle, and then one can obtain the principle of neither three nor one, the completeness of three and one. Second, the Lotus Sutra only clarifies that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are not ultimate, and the Buddha vehicle is already complete, without extensively explaining the causes and conditions. The Śrīmālādevī Siṃhanāda Sūtra then reveals the cause of the five abodes of afflictions (five dwelling places of defilements), distinguishes the result of the two kinds of birth and death (segmental birth and death and transformational birth and death), and explains that the two vehicles are not complete, and the Buddha fruit is already complete. Therefore, the two sutras are different. Question: According to this meaning, is it definitive and provisional? Answer: Some need explanation to understand, and some can understand without explanation. How can this be used to judge definitive and provisional? If one sutra clearly explains all meanings, then there is only one teaching and only one condition. How can it be called multiple sutras? Third, the Śrīmālādevī Siṃhanāda Sūtra clearly explains the right Dharma giving rise to the five vehicles, and the five vehicles returning to the right Dharma. The Lotus Sutra only clarifies the convergence of the three vehicles.
歸一乘開一乘為三乘。不正會人天歸一乘開一乘為三乘為人天乘。
問。何故兩經不同。
答。法華正為三乘保執自謂究竟。更不求佛。故須辨三乘會開之義。人天二乘無自保究竟之執。故不辨會開也。勝鬘通明正法有出生一切方便用。數一切方便歸正法。故通明五乘有開會也。
問。法華亦有會人天歸一乘不。
答。亦有此義低頭舉手皆成佛道即其事也。
問。三乘既是權說。實無三者人天乘亦是權也。
答。有例不例。若言三十三天常樂我凈。如楊葉之金亦是權。亦須破及會也。不例者道實無三。方便說三是究竟故三是權。而不無行生死人天之因得人天果報。故人天非權也。昔又不說人天是究竟。故人天乘非權也。
問。三不及一在三既權。二劣於三二亦應權也。
答。勝劣乃通權實義異故不例也。人天乘得人天實報。二乘人不得究竟報故不例也。
次論三假。
問。乘具三假不。
答。釋論云五陰法是法假人是受假。人法之名是名假。所乘之法及以行具謂法假。能乘之人是受假。能乘所乘及乘具皆有名字是名假也。
問。乘是因成．相續．待．三假中何假耶。
答。由來四釋今不具足。一釋云若論因成假者宜兩望之。若望以
【現代漢語翻譯】 現代漢語譯本：歸入一乘，開啟一乘而成為三乘。不正確理解的人認為，歸入一乘，開啟一乘而成為三乘，是爲了人天乘（指人道和天道）。
問：為什麼兩部經的說法不同？
答：《法華經》主要是針對那些執著於三乘（聲聞乘、緣覺乘、菩薩乘），自認為已經達到究竟，不再尋求佛果的人。因此需要辨明三乘會歸一乘的意義。而修人天乘的人沒有這種自認為達到究竟的執著，所以不需要辨明會歸一乘的道理。《勝鬘經》通篇闡明正法具有出生一切方便法門的作用，並將一切方便法門歸於正法。因此通篇闡明五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的開顯和會歸。
問：《法華經》中也有會歸人天乘於一乘的說法嗎？
答：也有這種意義，如『低頭舉手皆成佛道』就是這個意思。
問：既然三乘是權宜之說，實際上沒有三乘，那麼人天乘也是權宜之說嗎？
答：有可以類比的地方，也有不可以類比的地方。如果說三十三天的『常樂我凈』，如同楊樹葉上的金子一樣，也是權宜之說，也需要破除和會歸。不可以類比的地方在於，道實際上沒有三乘，方便說有三乘是因為認為三乘是究竟的，所以三乘是權宜之說。但是，行於生死輪迴的人，通過人天之因，可以得到人天果報，所以人天乘不是權宜之說。而且，過去也沒有說人天乘是究竟的，所以人天乘不是權宜之說。
問：三乘不如一乘，既然三乘是權宜之說，那麼二乘（聲聞乘、緣覺乘）不如三乘（菩薩乘），二乘也應該是權宜之說嗎？
答：勝劣是通用於權宜和真實的，但意義不同，所以不能類比。修人天乘可以得到人天的真實果報，而二乘人不能得到究竟的果報，所以不能類比。
接下來討論三假。
問：乘是否具備三假？
答：《釋論》中說，五陰法是法假，人是受假，人法的名稱是名假。所乘坐的法以及行具稱為法假，能乘坐的人是受假，能乘坐的人、所乘坐的法以及乘坐的工具都有名字，這是名假。
問：乘是因成假、相續假、待假這三種假中的哪一種假？
答：由來有四種解釋，現在不全部列出。一種解釋說，如果從因成假的角度來看，應該兩方面都考慮到。如果從……的角度來看
【English Translation】 English version: To return to the One Vehicle (Ekayana), to open the One Vehicle is to become the Three Vehicles. Those who misunderstand think that returning to the One Vehicle and opening the One Vehicle to become the Three Vehicles is for the sake of the Human and Deva Vehicle (the path of humans and devas).
Question: Why are the teachings of the two sutras different?
Answer: The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is mainly for those who are attached to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), considering themselves to have reached the ultimate and no longer seeking Buddhahood. Therefore, it is necessary to clarify the meaning of the Three Vehicles converging into the One Vehicle. Those who cultivate the Human and Deva Vehicle do not have this attachment of considering themselves to have reached the ultimate, so there is no need to clarify the principle of converging into the One Vehicle. The Śrīmālādevī Siṃhanāda Sūtra fully clarifies that the Right Dharma has the function of giving rise to all expedient means (upaya), and all expedient means return to the Right Dharma. Therefore, it fully clarifies the manifestation and convergence of the Five Vehicles (Human Vehicle, Deva Vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna).
Question: Does the Lotus Sutra also have the teaching of converging the Human and Deva Vehicle into the One Vehicle?
Answer: It also has this meaning, such as 'bowing the head and raising the hand all become the Buddha Way,' which is the meaning.
Question: Since the Three Vehicles are expedient teachings, and there are actually no Three Vehicles, is the Human and Deva Vehicle also an expedient teaching?
Answer: There are similarities and dissimilarities. If it is said that the 'constancy, bliss, self, and purity' of the Thirty-three Heavens are like gold on poplar leaves, it is also an expedient teaching, and it also needs to be refuted and converged. The dissimilarity lies in the fact that the Path actually has no Three Vehicles. The expedient teaching of the Three Vehicles is because it is considered that the Three Vehicles are ultimate, so the Three Vehicles are expedient teachings. However, those who act in the cycle of birth and death can obtain the fruits of humans and devas through the causes of humans and devas, so the Human and Deva Vehicle is not an expedient teaching. Moreover, in the past, it was not said that the Human and Deva Vehicle was ultimate, so the Human and Deva Vehicle is not an expedient teaching.
Question: The Three Vehicles are inferior to the One Vehicle. Since the Three Vehicles are expedient teachings, and the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) are inferior to the Three Vehicles (Bodhisattvayāna), should the Two Vehicles also be expedient teachings?
Answer: Superiority and inferiority are common to both expedient and real teachings, but the meanings are different, so they cannot be compared. Those who cultivate the Human and Deva Vehicle can obtain the real rewards of humans and devas, while those of the Two Vehicles cannot obtain ultimate rewards, so they cannot be compared.
Next, we will discuss the Three Falsities (Tri-prajñapti).
Question: Does a Vehicle possess the Three Falsities?
Answer: The Mahāprajñāpāramitopadeśa says that the five aggregates (skandhas) are the falsity of the dharma (dharma-prajñapti), a person is the falsity of reception (āśraya-prajñapti), and the name of a person and dharma is the falsity of name (nāma-prajñapti). The dharma that is ridden and the implements of practice are called the falsity of the dharma, the person who rides is the falsity of reception, and the person who rides, the dharma that is ridden, and the tools of riding all have names, which is the falsity of name.
Question: Which of the Three Falsities does a Vehicle belong to: the falsity of arising from causes (hetu-prajñapti), the falsity of continuity (saṃbandha-prajñapti), or the falsity of dependence (apekṣā-prajñapti)?
Answer: There have been four explanations in the past, which will not be fully listed now. One explanation says that if we consider it from the perspective of the falsity of arising from causes, we should consider both aspects. If we consider it from the perspective of...
法成人人即是假。萬善成人即是實法。若望總眾善為一乘。一乘則是假萬行為實。
問。相續假云何。
答。有二釋。初云一念實法生而即滅。尚自不固何能運出。必須相續方有運義。如智斷惑如明除闇。次釋云若解斷惑必須兩念。排他為難故也。今善體能運一念有力。如一念智即能知境。一念善即能感樂不假相續也。
今又問。若一念無力多念方有力者。一糸不能制象多糸則能制。一渧不能滿多集則能滿。百論破外道盛有此說。覽之自見。又問云一不能多遂能者。一沙無油一盲不見。多集則能耶。
答。他云盲沙分分無力。緌渧分分有力。故非問也。今明百論中外道亦有此釋。如論破之。
次論相續假。
問。兩念相續者。前念滅故後起續。前不滅故後起續。前若滅者后何所續。不滅則常何勞後續。具如論破。又問實法則滅前。而兩相續則轉變。今請問之。如乳變為酪復有乳滅義者。為是一乳耶為二乳。若一乳者實法滅則無。復乳何所變。若言變者復何得滅耶。若一體者滅則不得變。變則不得滅。若一滅一變則成二乳也。
問曰。只是一乳而乳兩義。舉體實滅舉體轉變。
難曰。實法滅者但是乳義滅而乳體亦滅耶。若但義滅則乳體不滅。則乳義無常而體應是常。
【現代漢語翻譯】 現代漢語譯本： 若執著於人人皆可成佛，這便是虛假的。若認為積累萬善才能成就佛法，這才是真實的佛法。如果希望將所有善行總合為一乘（Ekayana，唯一通往解脫的道路），那麼一乘便是虛假的，萬行才是真實的。
問：什麼是相續假（Samtanasattva，連續性的虛假）？
答：對此有兩種解釋。第一種解釋認為，即使是單個念頭的實法（Dharmas，構成經驗的基本元素）產生后立即消滅，尚且不能穩固存在，又怎麼能產生作用呢？必須通過念頭的相續才能產生作用。就像智慧斷除迷惑，光明驅散黑暗一樣。第二種解釋認為，要理解斷除迷惑，必須要有兩個念頭。這是爲了駁斥其他觀點而提出的。現在，如果善的本體能夠產生作用，那麼一個念頭就足夠有力。例如，一個念頭的智慧就能認知境界，一個念頭的善就能感受到快樂，不需要念頭的相續。
現在又問：如果一個念頭沒有力量，必須多個念頭才有力量，就像一根絲線不能制服大象，多根絲線就能制服；一滴水不能充滿容器，多滴水聚集就能充滿。《百論》（Śataśāstra，龍樹菩薩的著作）中對外道的駁斥中有很多這樣的說法，一看便知。又問：如果一個不能變成多個，那麼多個又怎麼能成功呢？一粒沙子榨不出油，一個盲人看不見東西，聚集很多就能成功嗎？
答：對方說，盲人和沙子，每一部分都沒有力量；絲線和水滴，每一部分都有力量，所以不能這樣問。現在說明，《百論》中外道也有這樣的解釋，就像論中駁斥的那樣。
接下來討論相續假。
問：兩個念頭相續，是前一個念頭滅了之後，后一個念頭才生起相續，還是前一個念頭沒有滅，后一個念頭才生起相續？如果前一個念頭滅了，那麼后一個念頭又相續于什麼呢？如果沒有滅，那就是常恒不變的，又何必需要相續呢？這些都像論中駁斥的那樣。又問，實法滅在前，而兩個相續則會轉變。現在請問，就像牛奶變為奶酪，如果說有牛奶滅的含義，那麼這是一種牛奶還是兩種牛奶？如果是一種牛奶，實法滅了就沒有了，又用什麼來轉變呢？如果說是轉變，又怎麼能說是滅呢？如果是一個本體，滅了就不能轉變，轉變了就不能滅。如果一個滅一個轉變，那就成了兩種牛奶了。
問：只是同一種牛奶，但有牛奶的兩種含義，整體上是實滅，整體上是轉變。
難：實法滅，只是牛奶的含義滅了，還是牛奶的本體也滅了？如果只是含義滅了，那麼牛奶的本體就沒有滅，那麼牛奶的含義是無常的，而本體應該是常恒的。
【English Translation】 English version: If one clings to the idea that everyone can become a Buddha, that is false. If one believes that accumulating myriad good deeds is necessary to achieve Buddhahood, that is the true Dharma (law, teaching). If one hopes to combine all good deeds into the Ekayana (the One Vehicle, the single path to liberation), then the Ekayana is false, and the myriad practices are true.
Question: What is Samtanasattva (the illusion of continuity)?
Answer: There are two explanations for this. The first explanation is that even a single thought of a Dharma (elements of existence) arises and immediately vanishes, it is not stable enough, so how can it produce an effect? It must be through the continuity of thoughts that an effect can be produced. Just like wisdom eradicates delusion, and light dispels darkness. The second explanation is that to understand the eradication of delusion, there must be two thoughts. This is proposed to refute other viewpoints. Now, if the essence of goodness can produce an effect, then one thought is powerful enough. For example, one thought of wisdom can recognize the realm, and one thought of goodness can feel happiness, without the need for the continuity of thoughts.
Now, another question: If one thought is powerless, and multiple thoughts are powerful, just like one thread cannot subdue an elephant, but many threads can; one drop of water cannot fill a container, but many drops of water gathered together can. There are many such statements in the Śataśāstra (Treatise in One Hundred Verses, a work by Nagarjuna) refuting external paths, which can be seen at a glance. Another question: If one cannot become many, then how can many succeed? One grain of sand cannot produce oil, a blind person cannot see, can gathering many make it possible?
Answer: The other party says that blind people and sand, each part is powerless; threads and drops of water, each part is powerful, so this question is not valid. Now, it is clarified that external paths in the Śataśāstra also have this explanation, just like the refutation in the treatise.
Next, discuss Samtanasattva.
Question: When two thoughts continue, is it that after the previous thought ceases, the next thought arises to continue, or is it that the previous thought does not cease, and the next thought arises to continue? If the previous thought ceases, then what does the next thought continue from? If it does not cease, then it is constant and unchanging, so why is continuity needed? These are all like the refutations in the treatise. Another question, the Dharma ceases first, and the two continuations will transform. Now, please ask, just like milk turns into cheese, if there is a meaning of milk ceasing, is this one milk or two milks? If it is one milk, if the Dharma ceases, there is nothing left, so what is used to transform? If it is said to be transformation, then how can it be said to cease? If it is one entity, then ceasing cannot transform, and transforming cannot cease. If one ceases and one transforms, then it becomes two milks.
Question: It is just the same milk, but there are two meanings of milk, the whole is truly ceasing, and the whole is transforming.
Challenge: When the Dharma ceases, is it only the meaning of milk that ceases, or does the substance of milk also cease? If only the meaning ceases, then the substance of milk does not cease, then the meaning of milk is impermanent, and the substance should be permanent.
若言體義皆滅則無復體義。復何所轉。欲見此意中論廣明。以此推之則無相續。既無相續則無至佛理。有何一乘。當知有所得義無有乘義。
次問一念力能運者。此一念為即滅為不滅。若生而即滅何能運耶。若不滅即常復何所運耶。若亦滅亦不滅者。既是一念云何具兩法耶。問今釋云何。
答。此病若銷自見經意也。
次論四一。
問。舊云有四一義。謂一教一因一果一人。此事云何。
答。此亦無失欲廣論之。有無量一。謂教一理一人一法一機一境一智一。如前釋名說也。
問。諸一有何次第。
答。如來見有一機故前有機一。說一教故次有教一。眾生稟悟一教名為人一。次行一因故有因一。復得一果故名果一也。
次序權實二智義論權實名。
問。此經既言開權顯實。以何義故名權實義耶。
答。有人言權是權爾之名。實是審實為義。有人言實名智慧權名方便。方便是善巧之名。智慧是解知之義。
評曰。今具詳之請問。初說若妙以待粗為名。粗以形妙受稱。若爾實以待權得名。權以形實為稱。若權實不相待釋名者。粗妙亦應然也。又難曰。若權是權爾之義以權釋權。亦應實是實爾為義以實釋實耶。若爾者則應苦以苦義樂以樂義。不應別有
【現代漢語翻譯】 現代漢語譯本：如果說體和義都滅盡了，那就沒有體和義了。又用什麼來轉化呢？想要明白這個道理，可以在《中論》中廣泛地闡明。用這個道理來推論，就沒有相續。既然沒有相續，就沒有到達佛理的可能。又怎麼能說有一乘（Ekayana，唯一通往解脫的道路）呢？應當知道有所得的觀念，就沒有一乘的道理。
其次問關於一念（ekacitta，一個念頭）的力量能夠運轉的問題。這一念是即刻滅亡還是不滅亡？如果生起后立即滅亡，怎麼能夠運轉呢？如果不滅亡，那就是常住不變的，又運轉什麼呢？如果既滅亡又不滅亡，既然是一個念頭，怎麼能同時具備兩種性質呢？請問現在如何解釋？
回答：這個疑問如果消除了，自然就能明白經文的含義了。
其次討論四一（catasra ekatvani，四種一）的含義。
問：舊說有四一的含義，即一教（eka-dharma，唯一的教法）、一因（eka-hetu，唯一的因）、一果（eka-phala，唯一的結果）、一人（eka-pudgala，唯一的人）。這件事是怎樣的呢？
答：這也沒有錯，想要廣泛地論述它，有無量的一。即教一、理一、人一、法一、機一、境一、智一。如同前面解釋名相時所說的。
問：各種一有什麼次第呢？
答：如來看到有一個根機（eka-indriya，唯一的根器），所以前面有根機一。說一個教法，所以其次有教一。眾生領悟一個教法，稱為人一。其次修行一個因，所以有因一。又得到一個結果，所以稱為果一。
其次敘述權實二智（dve jnane，兩種智慧）的含義，討論權實（upaya-satya，方便與真實）的名稱。
問：這部經既然說開權顯實，根據什麼道理稱為權實義呢？
答：有人說權是暫時的意思，實是真實的意思。有人說實是智慧的名稱，權是方便的名稱。方便是善巧的意思，智慧是瞭解知曉的意思。
評論說：現在詳細地討論這個問題。最初說如果用妙來對待粗，就用粗來命名。粗憑藉妙來接受稱呼。如果這樣，實憑藉權而得名，權憑藉實而稱呼。如果權實不互相對待來解釋名稱，那麼粗妙也應該這樣。又反駁說：如果權是暫時的意思，用權來解釋權，也應該實是真實的意思，用實來解釋實嗎？如果這樣，那麼就應該用苦的含義來解釋苦，用樂的含義來解釋樂，不應該另外有解釋。
【English Translation】 English version: If it is said that both the essence (體, ti) and meaning (義, yi) are extinguished, then there is no essence or meaning. What then is transformed? If you wish to see this meaning, it is extensively explained in the Madhyamaka-karika (中論, Zhonglun). Reasoning from this, there is no continuity (相續, xiangxu). Since there is no continuity, there is no possibility of reaching Buddhahood (佛理, foli). How then can there be One Vehicle (一乘, Ekayana, the single path to liberation)? It should be known that with the idea of something to be attained, there is no meaning of One Vehicle.
Next, regarding the question of what the power of a single thought (一念, ekacitta) can operate. Is this single thought immediately extinguished or not extinguished? If it arises and is immediately extinguished, how can it operate? If it is not extinguished, then it is permanent, so what is operated? If it is both extinguished and not extinguished, since it is a single thought, how can it possess two qualities? Please explain how to interpret this.
Answer: If this affliction is eliminated, you will naturally understand the meaning of the sutra.
Next, discussing the meaning of the Four Ones (四一, catasra ekatvani).
Question: The old explanation says there are meanings of Four Ones, namely, One Teaching (一教, eka-dharma), One Cause (一因, eka-hetu), One Effect (一果, eka-phala), and One Person (一人, eka-pudgala). What is the matter with this?
Answer: This is also not wrong. If you want to discuss it extensively, there are limitless Ones. Namely, One Teaching, One Principle, One Person, One Dharma, One Capacity, One Realm, One Wisdom. As explained in the previous explanation of names.
Question: What is the order of the various Ones?
Answer: The Tathagata (如來, Rulai) sees that there is One Capacity (一機, eka-indriya), so first there is One Capacity. Because he speaks One Teaching, next there is One Teaching. Sentient beings receive and understand One Teaching, which is called One Person. Next, they practice One Cause, so there is One Cause. Again, they attain One Effect, so it is called One Effect.
Next, describing the meaning of the Two Wisdoms of Provisional and Real (權實二智, dve jnane), discussing the names of Provisional and Real (權實, upaya-satya).
Question: Since this sutra speaks of revealing the Real by opening the Provisional, according to what principle is it called the meaning of Provisional and Real?
Answer: Some say that 'provisional' means 'provisional', and 'real' means 'genuine'. Some say that 'real' is the name of wisdom, and 'provisional' is the name of skillful means. Skillful means is the meaning of skillful, and wisdom is the meaning of understanding and knowing.
Commentary: Now, let's discuss this in detail. Initially, if 'subtle' is used to treat 'coarse', then 'coarse' is named. 'Coarse' receives its name by relying on 'subtle'. If so, 'real' is named by relying on 'provisional', and 'provisional' is named by relying on 'real'. If the names of 'provisional' and 'real' are not explained in relation to each other, then 'coarse' and 'subtle' should also be like this. Furthermore, it is refuted: If 'provisional' means 'provisional', and 'provisional' is used to explain 'provisional', should 'real' also mean 'real', and 'real' be used to explain 'real'? If so, then 'suffering' should be explained by the meaning of suffering, and 'joy' should be explained by the meaning of joy, and there should be no other explanation.
余釋也。
次問智慧與方便二名。然二智俱是巧妙。何故方便獨受善巧之名耶。舊釋云通則皆例別則不齊方便。于無三中說三善巧義彰。實智於一上說一巧義不顯。故與其智慧之目也。
難曰。於一上說一不與巧名。於一上說一不應與其妙稱。而下文嘆實智則云甚深微妙。此則實智正是微妙善巧也。
又問若實智沒其功名當其妙稱。權智應沒其妙名當其巧稱。若爾實智妙而無巧。無巧應是拙。權智巧而非妙。非妙應是粗。
今所釋義依諸大乘經論略有四種。一依名釋。謂權是權巧實為審諦。二相資釋。權是實權實是權實。實不礙權權不礙實。雖實而權雖權而實。故權得以實為義。實得以權為義也。三顯道釋。權以不權為義。實以不實為義。故云一切有無法了達非有無。亦一切權實法了達非權實。四無方釋。華嚴云一中解無量無量中解一。若爾一權得有無量義。無量法得是一權義也。
問。非權非實為是真諦為是智耶。
答。肇師云惑者睹減照謂之實。見變動謂之權。既言惑者謂之權實。則知聖心未曾權實。此正語聖心非關真諦。次別論權義。有人言權是譬名。如稱錘名權。將此詮量諸物輕重。前之則輕卻之則重處中則平。此譬佛智照察根緣有三乘差別。有人言權是假義。故假三
【現代漢語翻譯】 現代漢語譯本：我是這樣理解的。
接下來討論智慧（Prajna）與方便（Upaya）這兩個概念。兩者都具有巧妙的性質，為什麼只有方便被稱為『善巧』呢？舊的解釋是，如果從普遍的角度來看，兩者都可以被視為善巧；但如果從個別的角度來看，方便在『無三』（可能指某種三法印或三解脫門）中闡明了三種善巧的意義，而實智（真實智慧）在『一』（可能指某種單一的真理或境界）中只闡明了一種巧妙的意義，因此才將『善巧』之名賦予了方便。
有人反駁說：如果在一上說一不能被稱為『巧』，那麼也不應該被稱為『妙』。但下文讚歎實智時說它『甚深微妙』，這表明實智本身就是微妙善巧的。
又有人問：如果實智掩蓋了它的功用，只保留了『妙』的稱號，那麼權智是否應該掩蓋它的『妙』名，只保留『巧』的稱號？如果這樣，實智就只有『妙』而沒有『巧』，沒有『巧』就應該是笨拙的；權智只有『巧』而沒有『妙』，沒有『妙』就應該是粗糙的。
現在我所解釋的意義，是依據諸大乘經論，略有四種解釋：一是依名解釋，權是權巧，實是審諦（真實不虛）。二是相資解釋，權是實權，實是權實。實不妨礙權，權不妨礙實。雖是實，但也是權；雖是權，但也是實。所以權可以憑藉實來定義，實也可以憑藉權來定義。三是顯道解釋，權以不權為義，實以不實為義。所以說，一切有無法，了達其非有非無；一切權實法，了達其非權非實。四是無方解釋，《華嚴經》說，一中解無量，無量中解一。如果這樣，一權就可以具有無量的意義，無量的法也可以具有一權的意義。
問：非權非實，是真諦（Paramartha-satya）還是智慧？
答：鳩摩羅什（Kumarajiva）大師說，迷惑的人看到減損和照鑒，就認為是『實』；看到變化和流動，就認為是『權』。既然說是迷惑的人才認為有權實，那麼就知道聖人的心境中沒有權實。這正是描述聖人心境的，與真諦無關。接下來單獨討論『權』的意義。有人說，『權』是譬喻之名，就像秤錘被稱為『權』一樣，用來衡量諸物的輕重。向前傾斜就輕，向後傾斜就重，處於中間就平衡。這比喻佛的智慧照察眾生的根器和因緣，從而有三乘的差別。有人說，『權』是假的意思，所以假立三乘。
【English Translation】 English version: Thus I have explained.
Next, the question concerns the two terms 'wisdom' (Prajna) and 'expedient means' (Upaya). Both are skillful, so why is it that only expedient means is called 'skillful means'? The old explanation is that, generally speaking, both can be considered skillful; but specifically, expedient means elucidates the meaning of three skillful means within the 'absence of three' (possibly referring to the three marks of existence or three doors of liberation), while true wisdom elucidates only one skillful meaning within 'one' (possibly referring to a single truth or state). Therefore, the name 'skillful means' is given to expedient means.
Someone objects: If speaking of one in terms of one cannot be called 'skillful,' then it should not be called 'subtle' either. But the text below praises true wisdom as 'profound and subtle,' which indicates that true wisdom itself is subtle and skillful.
Someone further asks: If true wisdom conceals its function and retains only the title of 'subtle,' then should expedient means conceal its 'subtle' name and retain only the title of 'skillful'? If so, true wisdom would be only 'subtle' without being 'skillful,' and without 'skill,' it should be clumsy. Expedient means would be only 'skillful' without being 'subtle,' and without 'subtlety,' it should be coarse.
Now, my explanation, based on various Mahayana sutras and treatises, is roughly fourfold: First, based on the name, 'expedient' (Upaya) is skillful, and 'true' (Satya) is authentic and reliable. Second, based on mutual dependence, expedient means is true expedient means, and truth is expedient truth. Truth does not hinder expedient means, and expedient means does not hinder truth. Although it is truth, it is also expedient means; although it is expedient means, it is also truth. Therefore, expedient means can be defined by truth, and truth can be defined by expedient means. Third, based on revealing the path, expedient means is defined by non-expedient means, and truth is defined by non-truth. Therefore, it is said that all existent and non-existent dharmas are understood as neither existent nor non-existent; all expedient and true dharmas are understood as neither expedient nor true. Fourth, based on non-fixation, the Avatamsaka Sutra says that within one, one understands the immeasurable; within the immeasurable, one understands one. If so, one expedient means can have immeasurable meanings, and immeasurable dharmas can have the meaning of one expedient means.
Question: Is that which is neither expedient nor true, ultimate truth (Paramartha-satya) or wisdom?
Answer: Master Kumarajiva said that those who are deluded, seeing diminution and illumination, consider it 'true'; seeing change and flow, consider it 'expedient'. Since it is said that only those who are deluded consider there to be expedient means and truth, then it is known that in the mind of a sage, there is neither expedient means nor truth. This precisely describes the mind of a sage and is unrelated to ultimate truth. Next, let us discuss the meaning of 'expedient means' separately. Some say that 'expedient means' is a metaphorical name, like a weight on a scale is called 'expedient means,' used to measure the lightness and heaviness of things. Leaning forward is light, leaning backward is heavy, and being in the middle is balanced. This is analogous to the Buddha's wisdom observing the faculties and conditions of beings, thus there are the three vehicles. Some say that 'expedient means' means provisional, therefore provisionally establishing the three vehicles.
車于門外。有人言權是權爾一時之用。故云權化城于中道。有人言權是耳爾。謂隨宜說法名之為權也。
評曰。具此四義可合用之。如來之智實有照緣。不差如稱詮量輕重也。如經云我初得道時空拳度一切。又云實無三車假設三車。實無有城權作化城故假也。三乘謂一時之說。若久后則說真實。如經云。世尊法久后要當說真實。故是權爾義也。必有隨機宜則宜爾之義。
問。權與方便何異耶。
答。通猶一耳。但權宜當一時之目。據三乘義。方便是善巧通於一三。如巧說一乘亦名方便。故方便名通於一三也。
問。權亦應有二。一者實權。如菩薩權巧。二者方便權。如說三乘。
答。例也。
問。方便與權既有二種。實亦有二不。
答。亦有二種。一者權實。昔說三乘為實者權作此實耳。二者非權實者今教明佛乘實也。
次論二智體義。眾師皆云二智以心為體也。
詳曰。今請問之。心為解惑體者。心與惑為一為異。若一斷惑則應斷心。心若不斷惑亦不斷。又若一而斷惑留心。何不斷心而留惑耶。若惑斷心不斷。則心與惑異。若異者惑便非心。心是識慮惑應非情。又惑若異心。惑自是惑心。應不惑。若爾自是智知。心終不知。如此求心竟不可得。是則無心以
【現代漢語翻譯】 現代漢語譯本： 車停在門外。有人說『權』（upaya，方便）只是暫時使用的方法。所以說在中途設立『權化城』（upaya-nirmana-nagara，方便化城）。有人說『權』（upaya，方便）就是『耳』（聽聞），意思是隨順時機說法，稱之為『權』（upaya，方便）。 評述說：具備這四種含義可以綜合使用。如來的智慧真實不虛，照見因緣，沒有絲毫差錯，就像用秤來衡量輕重一樣。如經中所說：『我最初得道時，用空拳來度化一切。』又說：『實際上沒有三車，只是假設有三車。』實際上沒有城，只是權且化作一座化城，所以說是假設的。三乘（triyana，聲聞乘、緣覺乘、菩薩乘）只是一時的說法，如果時間長了，就會說真實法。如經中所說：『世尊在法久遠之後，最終會說真實法。』所以這是『權』（upaya，方便）的含義。必定有隨順時機而施教的含義。 問：『權』（upaya，方便）與『方便』（upaya，方便）有什麼不同？ 答：通常來說是一樣的。但『權』（upaya，方便）宜於用在描述一時的情況，根據三乘（triyana，聲聞乘、緣覺乘、菩薩乘）的意義來說。『方便』（upaya，方便）是善巧，可以通用於一乘（ekayana，一佛乘）和三乘（triyana，聲聞乘、緣覺乘、菩薩乘）。比如巧妙地說一乘（ekayana，一佛乘）也稱為『方便』（upaya，方便）。所以『方便』（upaya，方便）這個名稱可以通用於一乘（ekayana，一佛乘）和三乘（triyana，聲聞乘、緣覺乘、菩薩乘）。 問：『權』（upaya，方便）也應該有兩種。一種是『實權』（satya-upaya，真實方便），比如菩薩的權巧。另一種是『方便權』（upaya-upaya，方便的方便），比如宣說三乘（triyana，聲聞乘、緣覺乘、菩薩乘）。 答：可以這樣類比。 問：既然『方便』（upaya，方便）與『權』（upaya，方便）有兩種，那麼『實』（satya，真實）也有兩種嗎？ 答：也有兩種。一種是『權實』（upaya-satya，方便真實），過去說三乘（triyana，聲聞乘、緣覺乘、菩薩乘）是真實，只是權且當作真實罷了。另一種是『非權實』（asatya-upaya，非方便真實），現在所教導的佛乘（Buddha-yana，佛乘）才是真實的。 接下來討論二智（jnana-dvaya，根本智和后得智）的體性意義。眾位法師都說二智（jnana-dvaya，根本智和后得智）以心為體。 詳細來說，現在請問一下：如果心是解脫煩惱的本體，那麼心與煩惱是一體還是異體？如果是一體，斷除煩惱就應該斷除心。如果心不斷，煩惱也無法斷除。又如果是一體，斷除了煩惱卻保留了心，為什麼不斷除心卻保留煩惱呢？如果煩惱斷了而心不斷，那麼心與煩惱就是異體。如果是異體，那麼煩惱就不是心。心是識慮，煩惱應該不是情。又如果煩惱與心不同，煩惱自己就是煩惱，心應該不會迷惑。如果這樣，自己就是智慧，心終究不會知道。這樣尋求心，最終不可得。那麼就沒有心可以...
【English Translation】 English version: The cart is outside the gate. Some say that 'Upaya' (權, expedient means) is only a temporary method. Therefore, it is said that 'Upaya-nirmana-nagara' (權化城, expediently created city) is established in the middle of the road. Some say that 'Upaya' (權, expedient means) is just 'ear' (耳, hearing), meaning that speaking according to the occasion is called 'Upaya' (權, expedient means). The commentary says: These four meanings can be combined and used. The wisdom of the Tathagata is real and not false, illuminating the conditions without any error, just like using a scale to measure weight. As it says in the sutra: 'When I first attained the Dao, I used empty fists to liberate everything.' It also says: 'In reality, there are no three carts, only hypothetical three carts.' In reality, there is no city, only expediently created as a transformation city, so it is hypothetical. The Three Vehicles (triyana, 聲聞乘, 緣覺乘, 菩薩乘) are only temporary teachings. If it is a long time later, then the true Dharma will be spoken. As it says in the sutra: 'The World Honored One will eventually speak the truth after the Dharma has been around for a long time.' So this is the meaning of 'Upaya' (權, expedient means). There must be the meaning of teaching according to the occasion. Question: What is the difference between 'Upaya' (權, expedient means) and 'Upaya' (方便, expedient means)? Answer: Generally speaking, they are the same. But 'Upaya' (權, expedient means) is suitable for describing a temporary situation, according to the meaning of the Three Vehicles (triyana, 聲聞乘, 緣覺乘, 菩薩乘). 'Upaya' (方便, expedient means) is skillful and can be applied to both the One Vehicle (ekayana, 一佛乘) and the Three Vehicles (triyana, 聲聞乘, 緣覺乘, 菩薩乘). For example, skillfully speaking of the One Vehicle (ekayana, 一佛乘) is also called 'Upaya' (方便, expedient means). Therefore, the name 'Upaya' (方便, expedient means) can be applied to both the One Vehicle (ekayana, 一佛乘) and the Three Vehicles (triyana, 聲聞乘, 緣覺乘, 菩薩乘). Question: There should also be two types of 'Upaya' (權, expedient means). One is 'Satya-upaya' (實權, true expedient means), such as the skillful means of the Bodhisattvas. The other is 'Upaya-upaya' (方便權, expedient means of expedient means), such as preaching the Three Vehicles (triyana, 聲聞乘, 緣覺乘, 菩薩乘). Answer: It can be compared in this way. Question: Since there are two types of 'Upaya' (方便, expedient means) and 'Upaya' (權, expedient means), are there also two types of 'Satya' (實, truth)? Answer: There are also two types. One is 'Upaya-satya' (權實, expedient truth), in the past, saying that the Three Vehicles (triyana, 聲聞乘, 緣覺乘, 菩薩乘) are true is just temporarily regarded as true. The other is 'Asatya-upaya' (非權實, non-expedient truth), the Buddha Vehicle (Buddha-yana, 佛乘) that is now taught is the true one. Next, let's discuss the nature and meaning of the Two Wisdoms (jnana-dvaya, 根本智 and 后得智). All the Dharma masters say that the Two Wisdoms (jnana-dvaya, 根本智 and 后得智) take the mind as their essence. In detail, let me ask now: If the mind is the essence of liberating from afflictions, then is the mind one with or different from afflictions? If they are one, then eliminating afflictions should eliminate the mind. If the mind is not eliminated, afflictions cannot be eliminated either. Also, if they are one, eliminating afflictions but retaining the mind, why not eliminate the mind but retain afflictions? If afflictions are eliminated but the mind is not eliminated, then the mind is different from afflictions. If they are different, then afflictions are not the mind. The mind is consciousness, afflictions should not be emotions. Also, if afflictions are different from the mind, afflictions are themselves afflictions, and the mind should not be deluded. If so, oneself is wisdom, and the mind will never know. Seeking the mind in this way, it is ultimately unattainable. Then there is no mind to...
何為二智體。即是故論云。如身見五種求之不可得。煩惱于垢心五種求亦不得。
問。今明二智以何為體耶。
答。正由謂情言。心與惑一異故無有二智。諸佛菩薩了此心惑不見一異。既無一異則非心非惑。不智不愚亦不權不實。如是五句皆不可得。但于不二而二。為眾生故開於二智。故二智以不二為體也。
次論四種二智。
問。有人言照空為實鑒有為權。此波若教二智也。內靜鑒為實外動用為權。凈名教二智也。照一為實照三為權謂法華二智也。照常住為實鑒無常為權。謂涅槃二智也。
評曰。不然。照空為實鑒有為權。蓋是契中道之妙觀。離斷常之要術。法身之父母菩薩之本行。從波若已上涅槃已還。乃至華嚴諸方等教皆通用之。不得偏屬大品。次動靜分二智者。一切方等教辨菩薩行。皆以內靜鑒為實。外動用為權。貫通眾經亦非屬凈名也。
問。何以知靜動分二智通諸經耶。
答。一切菩薩皆有自行化他。今內靜鑒為實是自行。外動用為權是化他義。故知通一切教也。
問。何以知鑒空為實照有為權。亦通貫眾經耶。
答。凈名云智度菩薩母方便以為父。一切眾導師無不由是生。智度即是波若方便即權義。龍樹釋大品分為二道。一波若道二方便道。
【現代漢語翻譯】 現代漢語譯本： 什麼是二智的本體？就像《故論》里說的：『身見』（Sakkāya-ditthi，認為五蘊為我所有的邪見）的五種求之而不可得，煩惱對於垢心的五種求也是不可得的。
問：現在要闡明二智，以什麼作為它的本體呢？
答：正是由於情識言說，認為心與迷惑是一體還是異體，所以才沒有二智。諸佛菩薩明瞭這心與迷惑，不見其為一體或異體。既然沒有一體或異體，那就既非心也非迷惑。不智也不愚，也不權巧也不真實。像這樣的五句都不可得。只是在不二的境界中顯現為二，爲了眾生的緣故而開顯二智。所以二智以不二作為它的本體。
接下來討論四種二智。
問：有人說，照見空性是真實智，鑑別有為法是權巧智。這是《般若經》（Prajñā Sūtra）所說的二智。內在的寂靜觀照是真實智，外在的行動運用是權巧智。這是《維摩詰經》（Vimalakirti Sutra）所說的二智。照見一實相是真實智，照見三乘是權巧智，這是《法華經》（Lotus Sutra）所說的二智。照見常住是真實智，鑑別無常是權巧智，這是《涅槃經》（Nirvana Sutra）所說的二智。
評判說：不是這樣的。照見空性是真實智，鑑別有為法是權巧智，這實在是契合中道的微妙觀行，遠離斷見和常見的重要方法，是法身（Dharmakāya）的父母，菩薩的根本修行。從《般若經》以上到《涅槃經》以下，乃至《華嚴經》（Avatamsaka Sutra）等諸方等經典都通用這個說法，不能偏屬於《大品般若經》。其次，將動靜分為二智，一切方等經典闡述菩薩的修行，都以內在的寂靜觀照為真實智，外在的行動運用為權巧智，貫通所有的經典，也不是隻屬於《維摩詰經》。
問：憑什麼知道以靜動來區分二智是貫通諸經的呢？
答：一切菩薩都有自行和化他。現在內在的寂靜觀照是真實智，是自行的意義；外在的行動運用是權巧智，是化他的意義。所以知道它貫通一切經典。
問：憑什麼知道鑑別空性是真實智，照見有為法是權巧智，也貫通所有的經典呢？
答：《維摩詰經》說：『智慧度是菩薩之母，方便是菩薩之父。一切眾生的導師，沒有不是從這裡出生的。』智慧度就是《般若經》，方便就是權巧的意義。龍樹（Nāgārjuna）解釋《大品般若經》分為二道：一是般若道，二是方便道。
【English Translation】 English version: What is the substance of the Two Wisdoms? It is as the 『Treatise of Old』 says: 『The five aspects of Sakkāya-ditthi (self-view, the deluded belief in the five aggregates as self) cannot be found when sought, and the five aspects of afflictions in a defiled mind also cannot be found.』
Question: Now that we are clarifying the Two Wisdoms, what is taken as their substance?
Answer: It is precisely because of emotional speech and the consideration of whether the mind and delusion are one or different that there are no Two Wisdoms. Buddhas and Bodhisattvas understand this mind and delusion, and do not see them as one or different. Since there is neither oneness nor difference, it is neither mind nor delusion. It is neither wise nor foolish, neither expedient nor real. Such five statements are all unattainable. It is only in non-duality that duality is manifested, and for the sake of sentient beings, the Two Wisdoms are revealed. Therefore, the Two Wisdoms take non-duality as their substance.
Next, we will discuss the four types of Two Wisdoms.
Question: Some say that illuminating emptiness is Real Wisdom, and discerning conditioned phenomena is Expedient Wisdom. These are the Two Wisdoms taught in the Prajñā Sūtra. Inner stillness and contemplation are Real Wisdom, while outer activity and application are Expedient Wisdom. These are the Two Wisdoms taught in the Vimalakirti Sutra. Illuminating the One Reality is Real Wisdom, while illuminating the Three Vehicles is Expedient Wisdom. These are the Two Wisdoms taught in the Lotus Sutra. Illuminating permanence is Real Wisdom, while discerning impermanence is Expedient Wisdom. These are the Two Wisdoms taught in the Nirvana Sutra.
Critique: That is not so. Illuminating emptiness as Real Wisdom and discerning conditioned phenomena as Expedient Wisdom is truly the wonderful contemplation that accords with the Middle Way, and the essential method for avoiding the extremes of nihilism and eternalism. It is the parent of the Dharmakāya (Dharma Body) and the fundamental practice of Bodhisattvas. From the Prajñā Sūtra upwards to the Nirvana Sutra downwards, and even in the Avatamsaka Sutra and other Vaipulya Sutras, this teaching is universally applied. It should not be exclusively attributed to the Mahāprajñāpāramitā Sūtra. Furthermore, dividing the Two Wisdoms into stillness and activity, all Vaipulya Sutras expounding the practice of Bodhisattvas take inner stillness and contemplation as Real Wisdom, and outer activity and application as Expedient Wisdom. This pervades all sutras and is not exclusive to the Vimalakirti Sutra.
Question: How do we know that distinguishing the Two Wisdoms by stillness and activity pervades all sutras?
Answer: All Bodhisattvas have self-practice and the transformation of others. Now, inner stillness and contemplation as Real Wisdom is the meaning of self-practice; outer activity and application as Expedient Wisdom is the meaning of transforming others. Therefore, we know that it pervades all teachings.
Question: How do we know that discerning emptiness as Real Wisdom and illuminating conditioned phenomena as Expedient Wisdom also pervades all sutras?
Answer: The Vimalakirti Sutra says: 『Wisdom is the mother of Bodhisattvas, and skillful means is the father of Bodhisattvas. All the guides of beings are born from this.』 Wisdom is the Prajñā (Wisdom Sutra), and skillful means is the meaning of expediency. Nāgārjuna (Dragon Tree) explains the Mahāprajñāpāramitā Sūtra as divided into two paths: one is the Path of Wisdom, and the other is the Path of Skillful Means.
若爾凈名二慧即是大品二慧。而凈名既云一切眾導師無不由是生。即知此二慧貫通眾經也。
問。前明空有分二智。后以動靜明權實。皆通貫眾經有何異耶。
答。約菩薩一人義論兩種二慧取其鑒空照有義多是自行。具如前也。若明動靜義則具自行化他則如后也。次云照三為權鑒一為實。此偏約法華。是亦不然。波若後分已明與法華齊。若爾則大品亦有此義。不應偏系法華也。
又問設云法華以照三為權。鑒一為實者。此三一為並是世諦。為通二諦耶。舊解云。照四種一為實。謂因一果一教一人一皆是世諦也。照三種三為權。謂機三教三人三。無有理三亦是俗諦也。
評曰。不然。四一但是俗諦則一乘義局。一乘之中若境若智俗之與真皆入一乘。云何但取世諦耶。
問。乘是萬行故境非乘也。
答。十二門論初唱略明大乘。次後云大分深義所謂空也。若通達空則具萬行。若然者空為乘本。云何不取為乘耶。今所明者照一乘中。若境智空有皆屬一乘。三乘亦爾。依經詳之。不如舊說也。
次論空有二智。有人言照空有二境審實不虛。故名實智。觀空不證涉有無著名為方便。
問。此出何文。
答。大品云菩薩于空不著故不證空。即知不證空是方便也。又云菩薩
【現代漢語翻譯】 現代漢語譯本：若《維摩詰經》（Vimalakirti Sutra）所說的二慧，即是《大品般若經》（Mahaprajnaparamita Sutra）所說的二慧。而《維摩詰經》既然說一切眾導師無不是由此而生，那麼就知道這二慧是貫通所有經典的。
問：前面說明空有分為二智，後面以動靜說明權實，都貫通眾經，有什麼不同呢？
答：如果就菩薩一人的意義來討論，兩種二慧取其鑒空照有的意義，多是自行。具體如前所述。如果說明動靜的意義，則包含自行化他，就如後面所說。接著說照三為權，鑒一為實，這偏重於《法華經》（Lotus Sutra）。但這樣說是不對的。《般若經》後分已經說明與《法華經》並列。如果這樣，那麼《大品般若經》也有這個意義，不應該偏重於《法華經》。
又問：假設說《法華經》以照三為權，鑒一為實，那麼這三一都是世諦（conventional truth），還是通於二諦（two truths）呢？舊的解釋說，照四種一為實，即因一、果一、教一、人一，都是世諦。照三種三為權，即機三、教三、人三，沒有理三，也是俗諦。
評：不對。四一如果只是俗諦，那麼一乘（one vehicle）的意義就侷限了。一乘之中，無論是境（object）、是智（wisdom），俗諦與真諦（ultimate truth）都進入一乘。怎麼能只取世諦呢？
問：乘是萬行，所以境不是乘。
答：《十二門論》（Twelve Gate Treatise）開始略明大乘，接著說大分深義，就是空。如果通達空，就具備萬行。如果這樣，那麼空是乘的根本，怎麼能不取為空呢？現在所說明的是照一乘中，無論是境智空有，都屬於一乘，三乘也是如此。依據經典詳細考察，不如舊的說法。
接著討論空有二智。有人說，照空有二境，審實不虛，所以名為實智（true wisdom）。觀空不證，涉有無著，名為方便（expedient means）。
問：這出自什麼經文？
答：《大品般若經》說，菩薩于空不著，所以不證空。就知道不證空是方便。又說菩薩
【English Translation】 English version: The two wisdoms mentioned in the Vimalakirti Sutra are the same as the two wisdoms mentioned in the Mahaprajnaparamita Sutra. Since the Vimalakirti Sutra states that all great teachers are born from these, it is known that these two wisdoms permeate all sutras.
Question: Earlier, it was explained that emptiness and existence are divided into two wisdoms, and later, activity and stillness are used to explain provisional and real. Both permeate all sutras, so what is the difference?
Answer: If discussing the meaning from the perspective of a single Bodhisattva, the two kinds of two wisdoms emphasize the meaning of illuminating emptiness and reflecting on existence, which is mostly for self-cultivation. This is as explained earlier. If explaining the meaning of activity and stillness, it includes both self-cultivation and benefiting others, as explained later. Furthermore, it is said that illuminating the three is provisional, and discerning the one is real. This leans towards the Lotus Sutra. However, this is not correct. The latter part of the Prajna Sutra has already clarified that it is on par with the Lotus Sutra. If so, then the Mahaprajnaparamita Sutra also has this meaning and should not be biased towards the Lotus Sutra.
Question: Suppose it is said that the Lotus Sutra uses illuminating the three as provisional and discerning the one as real, are these three and one both conventional truth (samvriti-satya), or do they encompass the two truths (satya-dvaya)? The old interpretation says that illuminating the four 'ones' is real, namely, one cause, one effect, one teaching, and one person, all of which are conventional truth. Illuminating the three 'threes' is provisional, namely, three capacities, three teachings, and three persons, without the three principles, which are also conventional truth.
Commentary: That is not correct. If the four 'ones' are only conventional truth, then the meaning of the One Vehicle (Ekayana) is limited. Within the One Vehicle, whether it is object (vishaya) or wisdom (jnana), conventional truth and ultimate truth (paramartha-satya) both enter the One Vehicle. How can only conventional truth be taken?
Question: The vehicle (yana) is the myriad practices, so the object is not the vehicle.
Answer: The Twelve Gate Treatise (Dvadasanikaya-sastra) initially briefly explains the Mahayana, and then says that the profound meaning of the great division is emptiness (sunyata). If one understands emptiness, one possesses the myriad practices. If so, then emptiness is the root of the vehicle, how can it not be taken as the vehicle? What is being explained now is that within the One Vehicle, whether it is object, wisdom, emptiness, or existence, all belong to the One Vehicle, and the Three Vehicles are also like this. Based on a detailed examination of the sutras, it is not as good as the old saying.
Next, discussing the two wisdoms of emptiness and existence, some say that illuminating the two realms of emptiness and existence is truly and reliably not false, so it is called true wisdom (tattva-jnana). Contemplating emptiness without attachment and engaging in existence without being attached is called expedient means (upaya).
Question: Where does this come from?
Answer: The Mahaprajnaparamita Sutra says that Bodhisattvas are not attached to emptiness, so they do not realize emptiness. It is known that not realizing emptiness is expedient means. It also says that Bodhisattvas
以方便力故為眾生受五欲。而無所染。故知涉有不著亦是方便。
問。若以二照為實兩巧為權。二照應無兩巧兩巧應無二照。
答。二照兩巧更無別體。雖照而巧故名方便。雖巧而照目之為實。如釋論第百卷云。譬如金為妙物。物不離金金不離物。但妙物義如方便。全義如實慧也。
問。本以二諦境發生二慧。今照二境為實慧。則二諦境應俱發實慧耶。
答。正如此也。二諦發其巧照。義名實慧發其照巧義名方便也。
問。古有此釋不。
答。什師注問疾品云。觀空不證涉有無著皆名方便。似此義也。有人言雙照空有皆名為實。涉有化人動用之義名為方便。此肇公釋也。其序云。觀減照謂之實。見變動謂之權。雖是惑者之情正用此分二智。減照者同照二諦。靜鑒之義故名實也。有人言觀空為實。鑒有為權。此處處有文。須真天子經廣出。又凈名問疾品縛解章四句論之。
問。云何釋經四句耶。
答。異解紛綸。今以上定林寺鏡師凈名玄論釋之。鏡師云觀空之心不能嚴土者。此是慧無方便故縛也。觀空之心即能嚴土者。此是慧有方便故解也。若嚴土之心不能觀空者。此方便無慧故縛也。嚴土之心即能觀空者。方便有慧故解也。什公大意與此似同。有人言二慧互相資。
【現代漢語翻譯】 現代漢語譯本： 爲了方便的緣故，爲了眾生而接受五欲（色、聲、香、味、觸），卻不被五欲所污染。因此，要知道涉入世間而不執著也是一種方便。 問：如果以二照（照空、照有）為實，兩巧（方便、智慧）為權，那麼二照就不應該有兩巧，兩巧就不應該有二照。 答：二照和兩巧並沒有不同的本體。雖然照了，但能善巧運用，所以叫做方便。雖然善巧運用，但能照見實相，所以稱之為實。如《釋論》第一百卷所說：『譬如金為妙物，物不離金，金不離物。但妙物之義如方便，全義如實慧也。』 問：本來是以二諦境（世俗諦、勝義諦）發生二慧（俗諦慧、真諦慧）。現在照二境為實慧，那麼二諦境應該都生起實慧嗎？ 答：正是如此。二諦生起善巧的照用，從義理上說叫做實慧；生起照用的善巧，從義理上說叫做方便。 問：古人有這樣的解釋嗎？ 答：鳩摩羅什法師在註釋《維摩詰所說經·問疾品》時說：『觀空不證，涉有無著，皆名方便。』 意思與此相似。有人說，同時照空和有都叫做實，涉入世間教化眾生的作用叫做方便。這是僧肇的解釋。他的序言說：『觀減照謂之實，見變動謂之權。』雖然這是迷惑者的情識，但正好可以用它來區分二智。減照，就是同時照二諦，是寂靜鑑照的意義，所以叫做實。有人說，觀空為實，鑒有為權。這些地方處處都有經文。須真天子經廣泛地闡述了這個道理。還有《維摩詰所說經·問疾品》的縛解章，用四句來論述。 問：如何解釋經中的四句呢？ 答：不同的解釋很多。現在用以上定林寺鏡師的《維摩詰經玄論》來解釋。鏡師說：『觀空之心不能莊嚴國土者，此是慧無方便故縛也。觀空之心即能莊嚴國土者，此是慧有方便故解也。若莊嚴國土之心不能觀空者，此方便無慧故縛也。莊嚴國土之心即能觀空者，方便有慧故解也。』 鳩摩羅什法師的大意與此相似。有人說二慧互相資助。
【English Translation】 English version: For the sake of expedient means, [a Bodhisattva] accepts the five desires (form, sound, smell, taste, and touch) for the sake of sentient beings, yet remains undefiled by them. Therefore, know that engaging in existence without attachment is also an expedient means. Question: If the two illuminations (illuminating emptiness and illuminating existence) are considered 'real,' and the two skillful means (expedient means and wisdom) are considered 'provisional,' then the two illuminations should not have the two skillful means, and the two skillful means should not have the two illuminations. Answer: The two illuminations and the two skillful means do not have separate entities. Although there is illumination, there is skillful application, hence it is called 'expedient means.' Although there is skillful application, there is the illumination of reality, hence it is called 'real.' As the one-hundredth fascicle of the Mahaprajnaparamita-sastra says: 'It is like gold being a wonderful substance; the substance is not separate from the gold, and the gold is not separate from the substance. But the meaning of the wonderful substance is like expedient means, and the complete meaning is like real wisdom.' Question: Originally, the two wisdoms (conventional wisdom and ultimate wisdom) arise from the two truths (conventional truth and ultimate truth). Now, if illuminating the two truths is considered 'real wisdom,' then should real wisdom arise from both the two truths? Answer: That is exactly right. The skillful application of illumination arising from the two truths is, in terms of its meaning, called 'real wisdom'; the skillful means arising from the illumination is, in terms of its meaning, called 'expedient means.' Question: Did the ancients have this explanation? Answer: When Kumarajiva (Kumārajīva) commented on the Vimalakirti Sutra, Chapter on Inquiry of Illness, he said: 'Observing emptiness without realizing it, engaging in existence without attachment, are all called expedient means.' The meaning is similar to this. Some say that simultaneously illuminating emptiness and existence is called 'real,' and the function of engaging in existence to transform beings is called 'expedient means.' This is Sengzhao's (Sengzhao) explanation. His preface says: 'Observing the diminished illumination is called 'real,' seeing the changing and moving is called 'provisional'.' Although this is the sentiment of the deluded, it can be used to distinguish the two wisdoms. Diminished illumination is simultaneously illuminating the two truths, which is the meaning of tranquil contemplation, hence it is called 'real.' Some say that observing emptiness is 'real,' and discerning existence is 'provisional.' There are texts everywhere that discuss this. The Sutra of the True Son of Heaven elaborates on this extensively. Also, there is the chapter on bondage and liberation in the Vimalakirti Sutra, Chapter on Inquiry of Illness, which discusses it using four phrases. Question: How should the four phrases in the sutra be explained? Answer: There are many different explanations. Now, I will use the explanation from Master Jing (Jing), of Dinglin Temple (Dinglin Temple), in his Profound Commentary on the Vimalakirti Sutra. Master Jing said: 'If the mind that observes emptiness cannot adorn the Buddha-land, this is because wisdom lacks expedient means, hence there is bondage. If the mind that observes emptiness can adorn the Buddha-land, this is because wisdom has expedient means, hence there is liberation. If the mind that adorns the Buddha-land cannot observe emptiness, this is because expedient means lacks wisdom, hence there is bondage. If the mind that adorns the Buddha-land can observe emptiness, this is because expedient means has wisdom, hence there is liberation.' Kumarajiva's general meaning is similar to this. Some say that the two wisdoms mutually support each other.
方便照有而能資空。故能觀空而不取證。二乘無有中行愿資。故入空便證。是知方便資空而不證空也。空慧導有令入有不著。若無空觀導有則涉有取著。如凡夫也。
問。方便資空令不證。既是巧者實慧導有令不著亦是巧。則二慧俱名方便亦併名實矣。
答。通皆例。然但不著有則易。不證空則難。方便能令不證空。故與其巧名。譬如四河合流同注海口。非大力龍莫自能變。三解脫俱流注涅槃海。非方便大力莫能不證。以方便大力有變無之巧不墮二乘。故與其巧名也。
問。方便大力能變無令不墮二乘。故名巧者實慧大力能令不墮凡夫地。亦應是巧也。
答。已如前釋。離聖則難。勉凡則易。故方便力大實慧力小。又實慧但是六地方便據七地。又實慧如母方便如父有又實慧三乘共。方便獨在菩薩。又方便必有實。實不必有方便。又如什公答王稚遠問。方便與智同是慧性。但智淺而方便深。了實相名實慧。不證實際名方便也。
問。如是四說何者為實。
答。佛經有種種之說。隨人隨義用之不得定執。如須真天子波若經下卷明二慧有三十許異可尋之也。又今略示諸異。經自有但就空分二慧。如觀空為實慧知空亦復空。故不證空名方便慧。自有但就有中分二慧。如凈名經。以身不疾
【現代漢語翻譯】 現代漢語譯本：方便能夠輔助空性，從而不證入空性。所以能夠觀空而不取證。二乘（聲聞乘和緣覺乘）沒有中道之行愿資糧，所以一旦入空便證入。由此可知，方便輔助空性而不證入空性。空慧引導有，使進入有而不執著。如果沒有空觀引導有，就會涉入有而產生執著，就像凡夫一樣。
問：方便輔助空性使人不證入，既然是巧妙的，那麼實慧引導有使人不執著，也是巧妙的。那麼這兩種智慧都可以稱為方便，也都可以稱為實慧了。
答：通常情況下可以這樣類比。但是不執著有比較容易，不證入空則比較難。方便能夠使人不證入空性，所以才被賦予了『巧』這個名稱。譬如四條河流匯合流入海口，如果沒有大力龍，就無法改變水流的方向。三種解脫（空解脫、無相解脫、無愿解脫）都流向涅槃之海，如果沒有方便的大力，就無法不證入涅槃。因為方便的大力具有化有為無的巧妙，所以不會墮入二乘，因此才被賦予了『巧』這個名稱。
問：方便的大力能夠化有為無，使人不墮入二乘，所以被稱為『巧』。那麼實慧的大力能夠使人不墮入凡夫地，也應該是『巧』才對。
答：我已經像前面解釋的那樣說明了，離開聖位就很難，勉勵凡夫就容易。所以方便的力量大，實慧的力量小。而且實慧只是六地的方便，方便則在於七地。而且實慧如母親，方便如父親。而且實慧是三乘（聲聞乘、緣覺乘、菩薩乘）共有的，方便則只在菩薩才有。而且方便必定有實慧，而實慧不一定有方便。又如鳩摩羅什（Kumārajīva）回答王稚遠的問題時說，方便與智同是慧性，但智淺而方便深。了達實相名為實慧，不證入實際名為方便。
問：像這樣的四種說法，哪一種是真實的？
答：佛經有種種不同的說法，可以根據不同的人和不同的意義來運用，不能固定執著。如須真天子波若經下卷闡明了兩種智慧有三十多種不同之處，可以去查閱。而且現在我略微展示一些不同之處。經文中有隻就空性來區分兩種智慧的，如觀空是實慧，知道空性也是空性，所以不證入空性名為方便慧。經文中有隻就『有』來區分兩種智慧的，如《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）所說，以身體不生病。
【English Translation】 English version: 'Upāya' (skillful means) can assist 'śūnyatā' (emptiness), thereby not realizing emptiness. Therefore, one can contemplate emptiness without attaining its realization. The 'two vehicles' (śrāvakayāna and pratyekabuddhayāna) do not possess the accumulation of middle way conduct and vows, so once they enter emptiness, they attain realization. From this, it is known that 'upāya' assists emptiness without realizing emptiness. 'Śūnyatā-prajñā' (wisdom of emptiness) guides existence, enabling entry into existence without attachment. If there is no contemplation of emptiness guiding existence, one will become involved in existence and develop attachments, like ordinary beings.
Question: 'Upāya' assists emptiness, preventing realization. Since it is skillful, then 'satya-prajñā' (true wisdom) guides existence, preventing attachment, which is also skillful. Then both types of wisdom can be called 'upāya' and also 'satya'.
Answer: Generally, this analogy can be made. However, not being attached to existence is easier, while not realizing emptiness is more difficult. 'Upāya' can prevent the non-realization of emptiness, so it is given the name 'skillful'. For example, when four rivers merge and flow into the sea, only a mighty dragon can change the direction of the flow. The three liberations (emptiness liberation, signlessness liberation, wishlessness liberation) all flow towards the ocean of 'nirvāṇa', and without the great power of 'upāya', one cannot avoid realizing 'nirvāṇa'. Because the great power of 'upāya' has the skill of transforming existence into non-existence, one does not fall into the 'two vehicles', so it is given the name 'skillful'.
Question: The great power of 'upāya' can transform existence into non-existence, preventing one from falling into the 'two vehicles', so it is called 'skillful'. Then the great power of 'satya-prajñā' can prevent one from falling into the state of ordinary beings, so it should also be 'skillful'.
Answer: I have already explained this as before. Leaving the state of a sage is difficult, while encouraging ordinary beings is easy. Therefore, the power of 'upāya' is greater, and the power of 'satya-prajñā' is smaller. Moreover, 'satya-prajñā' is only the 'upāya' of the sixth 'bhūmi' (stage), while 'upāya' is in the seventh 'bhūmi'. Furthermore, 'satya-prajñā' is like a mother, and 'upāya' is like a father. Moreover, 'satya-prajñā' is shared by the three vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna), while 'upāya' is only found in 'bodhisattvas'. Moreover, 'upāya' must have 'satya', while 'satya' does not necessarily have 'upāya'. Also, as Kumārajīva answered Wang Zhiyuan's question, 'upāya' and 'jñāna' (wisdom) are both of the nature of 'prajñā', but 'jñāna' is shallow while 'upāya' is deep. Understanding 'tathatā' (suchness) is called 'satya-prajñā', and not realizing 'vastutaḥ' (reality) is called 'upāya'.
Question: Among these four explanations, which one is true?
Answer: The Buddhist scriptures have various different explanations, which can be used according to different people and different meanings, and should not be rigidly adhered to. For example, the lower volume of the 'Sūratā-kumāra-paripṛcchā' (Perfection of Wisdom for Sūratā) explains that there are more than thirty differences between the two types of wisdom, which can be consulted. Moreover, now I will briefly show some differences. Some scriptures only distinguish between the two types of wisdom based on emptiness, such as contemplating emptiness is 'satya-prajñā', and knowing that emptiness is also empty, so not realizing emptiness is called 'upāya-prajñā'. Some scriptures only distinguish between the two types of wisdom based on existence, such as the 'Vimalakīrti Nirdeśa Sūtra', saying that the body is not sick.
為實。身疾為方便。又云觀身苦空無我為實。處生死化物為方便也。自有空有分二慧如前釋。自有福慧分二慧以慧為實。以福為權自有就自他分二慧。自行為實化他為權。自有大乘為實小乘為權。皆可隨文用之各有旨也。
次釋法華四種二智義。
有人言法華但有二種二智。一者照三乘為權照一乘為實。二者照近為權照壽量佛復倍上數為實。今明此經要具四種二智。一者初段中有三種二智。后開近顯遠中復有一種二智。故成四種。初段明三種二智者。初三一二智。二乘人慾入菩薩法。要先須識三乘是權一乘為實。以破彼迷權實無明。此二智是反三之始。歸一之初。故先須辨之。二者空有二智既改三信一。則須學菩薩空有二慧。觀空不證離二乘地。涉有無著出凡夫境。故生在佛家種姓尊貴。又空有二慧是法身父母。欲求大覺者豈不學之。三者即此空有二慧是菩薩自行耳。復應化度眾生。故以內靜為實外動用為權。故有第三動靜二慧也。
問。此三種二慧有何次第。
答。初二慧令生信。次二慧令生解。信解是自行。第三明化他要具此三。二乘之人方成菩薩也。又初二慧為信。次二慧為解。第三二慧即是行。一切菩薩要先有信心。次有解後有行。今寄五十二位明之。前十信次十住。十住即是十解
【現代漢語翻譯】 現代漢語譯本： 以證得真如實相為『實』，以身患疾病作為示現的『方便』。又說，觀察身體的苦、空、無我為『實』，處於生死輪迴中教化眾生為『方便』。有『空』、『有』二種智慧的區分，如前文解釋。有『福』、『慧』二種智慧的區分，以『慧』為『實』，以『福』為『權』。有就自身和他人的『自』、『他』區分的二種智慧，自身修行為『實』，教化他人為『權』。有以『大乘』為『實』，『小乘』為『權』。這些都可以根據經文內容靈活運用，各有其旨意。
接下來解釋《法華經》中的四種二智的含義。
有人說，《法華經》只有兩種二智。一是照了三乘（聲聞乘、緣覺乘、菩薩乘）為『權』，照了一乘（佛乘）為『實』。二是照了近事為『權』，照了壽量佛（如來壽命無量）復倍上數為『實』。現在說明這部經要具備四種二智。一是初段中有三種二智，后開近顯遠中又有一種二智，所以構成四種。初段說明三種二智：首先是初三一二智，二乘人想要進入菩薩法，要先認識到三乘是『權』，一乘是『實』，以此破除他們迷惑權實的無明。這二智是捨棄三乘的開始，歸向一乘的開端，所以首先要辨別清楚。二是空有二智，既然改變了三乘而信奉一乘，那麼就必須學習菩薩的空有二慧。觀空而不證入，就能離開二乘的境界；涉入有而不執著，就能超出凡夫的境界，因此能出生在佛家，種姓尊貴。而且空有二慧是法身父母，想要追求大覺悟的人怎麼能不學習呢？三是這空有二慧是菩薩的自身修行，還要化度眾生，所以以內心的寂靜為『實』，外在的行動為『權』，所以有第三種動靜二慧。
問：這三種二慧有什麼次第？
答：最初的二慧使人生起信心，其次的二慧使人生起理解。信和解是自身修行。第三種說明教化他人要具備這三種。二乘之人才能成就菩薩。又最初的二慧為信，其次的二慧為解，第三種二慧就是行。一切菩薩要先有信心，其次有理解，然後有行動。現在借用五十二個階位來說明，前十信，其次是十住，十住就是十解。
【English Translation】 English version: Taking the realization of Suchness (Tathata) as 'real', and using physical illness as a 'skillful means'. It is also said that observing the suffering, emptiness, and non-self of the body is 'real', and being in the cycle of birth and death to teach sentient beings is a 'skillful means'. There is a distinction between the two wisdoms of 'emptiness' and 'existence', as explained earlier. There is a distinction between the two wisdoms of 'merit' and 'wisdom', with 'wisdom' being 'real' and 'merit' being 'skillful'. There are two kinds of wisdom distinguished by 'self' and 'other', with self-cultivation being 'real' and transforming others being 'skillful'. There is 'Mahayana' being 'real' and 'Hinayana' being 'skillful'. These can all be flexibly applied according to the text, each with its own purpose.
Next, explain the meaning of the four kinds of two wisdoms in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra).
Some say that the Lotus Sutra only has two kinds of two wisdoms. One is illuminating the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) as 'skillful' and illuminating the One Vehicle (Buddhayāna) as 'real'. The second is illuminating the near event as 'skillful' and illuminating the Buddha of Immeasurable Lifespan (Amitābha) with a number doubled above as 'real'. Now it is clear that this sutra must have four kinds of two wisdoms. First, there are three kinds of two wisdoms in the first section, and then there is another kind of two wisdoms in the later opening of the near and revealing the distant, so it constitutes four kinds. The first section explains three kinds of two wisdoms: First is the initial three-one two wisdoms. If people of the Two Vehicles want to enter the Bodhisattva Dharma, they must first recognize that the Three Vehicles are 'skillful' and the One Vehicle is 'real', in order to break their ignorance of being confused about the skillful and the real. These two wisdoms are the beginning of abandoning the Three Vehicles and the beginning of returning to the One Vehicle, so it is necessary to distinguish them clearly first. Second is the two wisdoms of emptiness and existence. Since the Three Vehicles have been changed to faith in the One Vehicle, then one must learn the two wisdoms of emptiness and existence of the Bodhisattva. Observing emptiness without realizing it can leave the realm of the Two Vehicles; engaging in existence without attachment can transcend the realm of ordinary people, so one can be born in the Buddha's family and have a noble lineage. Moreover, the two wisdoms of emptiness and existence are the parents of the Dharmakaya (Dharma Body), how can those who want to pursue great enlightenment not learn them? Third, these two wisdoms of emptiness and existence are the self-cultivation of the Bodhisattva, and one should also transform sentient beings, so taking inner stillness as 'real' and external action as 'skillful', so there is a third kind of two wisdoms of movement and stillness.
Question: What is the order of these three kinds of two wisdoms?
Answer: The first two wisdoms cause faith to arise, and the second two wisdoms cause understanding to arise. Faith and understanding are self-cultivation. The third explains that transforming others requires these three. People of the Two Vehicles can then become Bodhisattvas. Also, the first two wisdoms are faith, the second two wisdoms are understanding, and the third two wisdoms are practice. All Bodhisattvas must first have faith, then have understanding, and then have action. Now, using the fifty-two stages to explain, the first ten are faith, then the ten abodes, and the ten abodes are the ten understandings.
。以解故起十行。行解成就任運趣菩薩道。可名迴向。迴向既順無生流則登平真悟。故名十地。以三種二智配此位者。初二智為信即是十信。次二智為解即是十住。第三二智即是十行。解行既成則能向菩薩道。是故有十回向。迴向既順無生流故登十地。無階級階級論之故作此判。若階級無階級者一念具三種二智也。
問。何故先解後行。
答。解行未始相離。但隨義理強弱故前後分之。但解之易故有前。行之則難故居后也。次就此經後段明一種二智者。此經後段辨本跡常無常二智。識本是無生滅無始終為實智。識始終生滅等用謂權智。故初段具三種二智第二段常無常二智。故此經具四種二智也。晚見論分明廣說法身是常化身無常。則四種二智便成五時權實皆壞矣。
問。何故次前三種二智后辨常無常二智耶。
答。前三種二智謂菩薩解行即是因義。始於十信終至等覺。后常無常二智即是果位稱妙覺地。故因果二門要具四種二智也。次論三種二諦辨二智義。自攝嶺相承有三種二諦。一以有為世諦空為真諦。次以空有皆俗非空非有為真。三者二不二為俗非二非不二為真。二諦既有三轉約諦發智亦具三矣。初照有為俗照空為真。次照空有為俗照非空非有為真。三者照二不二為俗照非二非不二為真。
【現代漢語翻譯】 現代漢語譯本：因為理解的緣故而發起十行。當理解和行動都成就時，自然而然地趨向菩薩道，這可以稱為迴向。迴向順應了無生之流，就能登上平實真悟的境界，所以稱為十地。用三種二智來配合這些位次：最初的二智是信，也就是十信；其次的二智是解，也就是十住；第三種二智就是十行。理解和行動都已經成就，就能趨向菩薩道，所以有十回向。迴向順應了無生之流，所以能登上十地。因為有階級和無階級的討論，所以這樣判別。如果說階級是無階級的，那麼一念就具足了三種二智。
問：為什麼先理解而後行動？
答：理解和行動從來沒有互相分離。只是隨著義理的強弱，所以才前後分開。只是因為理解容易，所以放在前面；行動困難，所以放在後面。接下來就這部經的後半部分說明一種二智：這部經的後半部分辨別本跡常無常二智。認識到本是無生滅、無始終的，這是實智；認識到始終生滅等作用，這叫做權智。所以前半部分具足三種二智，後半部分是常無常二智。所以這部經具足四種二智。晚見論分明廣泛地說，法身是常，化身是無常，那麼四種二智就變成了五時權實，全都壞掉了。
問：為什麼在前面的三種二智之後，辨別常無常二智呢？
答：前面的三種二智說的是菩薩的理解和行動，這就是因的意義，開始於十信，最終達到等覺。後面的常無常二智說的是果位，稱為妙覺地。所以因果二門，需要具足四種二智。接下來討論三種二諦，辨別二智的意義。從攝嶺相承下來有三種二諦：第一種是以有為世諦，空為真諦；第二種是以空有都是俗諦，非空非有為真諦；第三種是以二不二為俗諦，非二非不二為真諦。二諦既然有三種轉變，那麼根據諦而發出的智慧也具備三種。最初是照有為俗諦，照空為真諦；其次是照空有為俗諦，照非空非有為真諦；第三種是照二不二為俗諦，照非二非不二為真諦。
【English Translation】 English version: Because of understanding, the Ten Practices (十行) arise. When understanding and practice are accomplished, one naturally progresses on the Bodhisattva path, which can be called Dedication (迴向). Dedication aligns with the flow of non-origination, allowing one to ascend to the realm of plain and true enlightenment, hence it is called the Ten Grounds (十地). Using the Three Pairs of Wisdoms to correspond to these stages: the first pair of wisdoms is faith, which is the Ten Faiths (十信); the second pair of wisdoms is understanding, which is the Ten Dwellings (十住); the third pair of wisdoms is the Ten Practices. When understanding and practice are accomplished, one can move towards the Bodhisattva path, hence there are the Ten Dedications. Dedication aligns with the flow of non-origination, thus one ascends to the Ten Grounds. Because of the discussion of stages and non-stages, this judgment is made. If stages are considered non-stages, then a single thought possesses all Three Pairs of Wisdoms.
Question: Why is understanding placed before practice?
Answer: Understanding and practice have never been separate. They are only divided into before and after according to the strength of the meaning. It is only because understanding is easier that it comes first; practice is difficult, so it comes later. Next, regarding the one pair of wisdoms explained in the latter part of this sutra: the latter part of this sutra distinguishes between the Two Wisdoms of Original and Manifest, Permanent and Impermanent. Recognizing that the original is without origination and cessation, without beginning and end, is Real Wisdom (實智); recognizing the functions of origination, cessation, beginning, and end is Expedient Wisdom (權智). Therefore, the first part possesses the Three Pairs of Wisdoms, and the latter part is the Two Wisdoms of Permanent and Impermanent. Thus, this sutra possesses Four Pairs of Wisdoms. The later view clearly and extensively states that the Dharmakaya (法身) is permanent, and the Nirmanakaya (化身) is impermanent, then the Four Pairs of Wisdoms become the Five Periods of Expedient and Real, and all are ruined.
Question: Why are the Two Wisdoms of Permanent and Impermanent distinguished after the preceding Three Pairs of Wisdoms?
Answer: The preceding Three Pairs of Wisdoms refer to the understanding and practice of Bodhisattvas, which is the meaning of cause, beginning with the Ten Faiths and ending with Equal Enlightenment (等覺). The latter Two Wisdoms of Permanent and Impermanent refer to the fruit position, called the Ground of Wonderful Enlightenment (妙覺地). Therefore, the two gates of cause and effect require the Four Pairs of Wisdoms. Next, discussing the Three Truths (二諦) and Two Wisdoms, there are Three Truths inherited from Sheling (攝嶺): the first is to take existence as the Conventional Truth (世諦) and emptiness as the Ultimate Truth (真諦); the second is to take both emptiness and existence as conventional, and neither emptiness nor existence as the ultimate; the third is to take duality and non-duality as conventional, and neither duality nor non-duality as the ultimate. Since there are three transformations of the Two Truths, the wisdom arising from the truths also possesses three. The first is to illuminate existence as conventional, and illuminate emptiness as ultimate; the second is to illuminate emptiness and existence as conventional, and illuminate neither emptiness nor existence as ultimate; the third is to illuminate duality and non-duality as conventional, and illuminate neither duality nor non-duality as ultimate.
問。何故用三種二諦耶。
答。略明六義是故說之。一者謂各各為人悉檀。自有聞初得道自有聞后受悟。是已根性不同二諦非一。二者為釋如來常依二諦說法。若言如來常依二諦說法者。若說空說有應依二諦。今說非空非有乃至非二非不二。應不依二諦。是故釋云二諦三門說。此三門皆依二諦也。若說有為俗說空為真。依初門二諦說法。乃至說二不二為俗。非二非不二為真。依後門二諦說法也。三者為釋佛教不同。經辨二諦雖多不出三也。如經云菩薩住二諦中為眾生說法。釋論云爲著有眾生說空。爲著空者說有。此說初門二諦也。又云若有若無皆是世諦。故說非第一義。華嚴云一切有無法了達非有無。如此等經是第二重二諦也。又華嚴云不著不二法以無一二故。此第三重二諦也。用此三門於一切經無所違諍。是故說此三種二諦。四者欲漸引眾生示階級方便。無始已來有此形心及以外物等。謂是實有。是故諸佛出世而為說之。此是世俗實耳非聖實也。若諸法本性空者乃名真諦。故中論云凡夫顛倒為有。於世人是實名為諦。諸賢聖真知顛倒性空。于聖人是實名為諦也。而眾生便謂有非實諦空是真實。則舍有取空。是故云空之與有此是二邊皆是俗諦。非空非有中道之法乃為真諦。或者雖舍二邊復滯中道。是故
【現代漢語翻譯】 現代漢語譯本 問：為什麼使用三種二諦呢？ 答：簡略地闡明六種意義，所以要說明這三種二諦。第一，是針對不同的人而設立的悉檀（Siddhanta，意為成就、結論）。有些人聽聞佛法之初就已得道，有些人聽聞之後才領悟。因為眾生的根性不同，所以二諦並非只有一種。第二，是爲了解釋如來（Tathagata，佛的稱號之一）總是依據二諦說法。如果說如來總是依據二諦說法，那麼說空或說有都應該依據二諦。現在說非空非有，乃至非二非不二，就不應該依據二諦。所以解釋說，二諦有三種門徑。這三種門徑都依據二諦。如果說有為法是世俗諦，說空是真諦，這是依據第一種門徑的二諦說法。乃至說二和不二是世俗諦，非二非不二是真諦，這是依據后一種門徑的二諦說法。第三，是爲了解釋佛教的不同。經典辨析二諦，雖然很多，但不超出這三種。如《勝鬘經》說，菩薩安住於二諦之中為眾生說法。《大智度論》說，為執著于有的眾生說空，為執著于空的眾生說有。這是說第一種門徑的二諦。又說，若有若無都是世俗諦，所以說不是第一義諦。《華嚴經》說，一切有法和無法，了達它們並非有也非無。像這樣的經文是第二重二諦。又《華嚴經》說，不執著于不二之法，因為沒有一和二的對立。這是第三重二諦。用這三種門徑來解釋一切經典，都不會有衝突。所以要說這三種二諦。第四，是爲了逐漸引導眾生，展示修行的階梯和方便。從無始以來，眾生就認為這個形體、心識以及外在的事物等，都是真實存在的。所以諸佛出世，就為他們說，這些是世俗諦的真實，不是聖諦的真實。如果諸法的本性是空，那才叫做真諦。所以《中論》說，凡夫顛倒地認為有是真實，對於世人來說，這種認為是真實，所以稱為諦。諸位賢聖真正地知道顛倒的本性是空，對於聖人來說，這種認為是真實，所以稱為諦。但是眾生就認為有不是真實諦，空才是真實。於是就捨棄有而取空。所以說，空和有，這都是二邊，都是世俗諦。非空非有的中道之法才是真諦。有些人雖然捨棄了二邊，又執著于中道。因此
【English Translation】 English version Question: Why are three kinds of Two Truths (二諦, Er諦) used? Answer: They are explained to briefly clarify six meanings. First, it is a 'Siddhanta' (悉檀, meaning accomplishment, conclusion) established for different people. Some attain the Way upon first hearing the Dharma, while others realize it after hearing it later. Because the inherent nature of sentient beings is different, the Two Truths are not singular. Second, it is to explain that the 'Tathagata' (如來, one of the titles of the Buddha) always teaches according to the Two Truths. If it is said that the Tathagata always teaches according to the Two Truths, then speaking of emptiness or existence should be based on the Two Truths. Now, speaking of neither emptiness nor existence, and even neither duality nor non-duality, should not be based on the Two Truths. Therefore, it is explained that there are three approaches to the Two Truths. All three approaches are based on the Two Truths. If it is said that conditioned phenomena are the Conventional Truth (世俗諦, Shìsúdì) and emptiness is the Ultimate Truth (真諦, Zhēndì), this is teaching according to the Two Truths of the first approach. Even saying duality and non-duality are the Conventional Truth, and neither duality nor non-duality is the Ultimate Truth, this is teaching according to the Two Truths of the latter approach. Third, it is to explain the differences in Buddhism. Although there are many analyses of the Two Truths in the scriptures, they do not exceed these three. As the 'Vimalakirti Sutra' says, Bodhisattvas abide in the Two Truths and teach the Dharma to sentient beings. The 'Mahaprajnaparamita Sastra' says, emptiness is taught to sentient beings attached to existence, and existence is taught to those attached to emptiness. This is speaking of the Two Truths of the first approach. It also says that both existence and non-existence are the Conventional Truth, so it is said that it is not the Ultimate Truth. The 'Avatamsaka Sutra' says that all existing and non-existing dharmas are understood as neither existing nor non-existing. Sutras like these represent the second level of the Two Truths. Furthermore, the 'Avatamsaka Sutra' says not to be attached to the non-dual Dharma because there is no opposition between one and two. This is the third level of the Two Truths. Using these three approaches to explain all the scriptures, there will be no conflict. Therefore, these three kinds of Two Truths are explained. Fourth, it is to gradually guide sentient beings, showing the stages and skillful means of practice. Since beginningless time, sentient beings have considered this form, consciousness, and external things to be truly existent. Therefore, when Buddhas appear in the world, they tell them that these are the truth of the Conventional Truth, not the truth of the Ultimate Truth. If the inherent nature of all dharmas is emptiness, then that is called the Ultimate Truth. Therefore, the 'Madhyamaka-karika' says that ordinary people mistakenly consider existence to be real; for worldly people, this belief is real, so it is called truth. The noble sages truly know that the nature of delusion is emptiness; for the sages, this belief is real, so it is called truth. However, sentient beings then think that existence is not the Ultimate Truth, and emptiness is the truth. Thus, they abandon existence and grasp emptiness. Therefore, it is said that emptiness and existence are both extremes, and both are the Conventional Truth. The Middle Way of neither emptiness nor existence is the Ultimate Truth. Some people, although abandoning the two extremes, become attached to the Middle Way. Therefore,
第三次明遠離二邊不著中道乃是真諦。二邊中道皆俗諦耳。五者為五乘眾生說此三種二諦。初為引凡夫令舍有入空。故明有是俗空為真。次為引二乘人慾令悟中道。故說空有皆俗中道為真。三為菩薩令中偏俱舍故。若偏若中並皆是俗。非中非偏此乃為真。所以然者。菩薩之人謂凡夫二乘滯於二邊。而菩薩心遊中道。為破此見故明遠離二邊不著中道也。第六即世學者明三假有為世諦三假空為真諦。唯有此義但初門意耳。是故引之明三假空有皆俗非空有為真。彼即云我自有二諦。復有非真俗為中道。是故今云二諦與中道亦是俗諦耳。非二非不二乃為真也。
法華玄論卷第四 大正藏第 34 冊 No. 1720 法華玄論
法華玄論卷第五
胡吉藏撰
開方便門示真實相。
問。云何開方便門示真實相耶。
答。開二種方便示二種真實。二種方便者一教方便二身方便。二種真實者一教真實二身真實。
問。何故唯開此二相耶。
答。三世諸佛唯有形之與教。於此二中有權有實。故須開示。開示此二則十二部經八萬法藏煥然可了。所言開方便門示真實者。有人言昔在鹿苑人機猶雜。盛說三乘未明一理。爾時以權隱於真實。故一乘之理為權教所閉。今王城赴感乃應大
【現代漢語翻譯】 現代漢語譯本：第三種是明瞭遠離二邊，不執著于中道，這才是真諦。二邊和中道都是俗諦罷了。第五種是為五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）眾生宣說這三種二諦。最初是爲了引導凡夫捨棄有而進入空，所以說明有是俗諦，空是真諦。其次是爲了引導聲聞乘和緣覺乘的人，想要讓他們領悟中道，所以說空和有都是俗諦，中道是真諦。第三種是為菩薩，讓他們捨棄對中道和偏見的執著。無論是偏見還是中道，都只是俗諦。非偏非中，這才是真諦。之所以這樣說，是因為菩薩認為凡夫和二乘之人執著於二邊，而菩薩的心遊走于中道。爲了破除這種見解，所以說明遠離二邊，不執著于中道。第六種是世俗學者認為的三假（因成假、相續假、相待假）有為世諦，三假空為真諦。只有這種意義，但只是最初的入門之意罷了。所以引用它來說明三假空有都是俗諦，非空非有才是真諦。他們就說我自有二諦，還有非真非俗作為中道。所以現在說二諦和中道也是俗諦罷了。非二非不二才是真諦。
《法華玄論》卷第四 大正藏第 34 冊 No. 1720 《法華玄論》
《法華玄論》卷第五
胡吉藏 撰
開方便門，顯示真實相。
問：如何開方便門，顯示真實相呢？
答：開啟兩種方便，顯示兩種真實。兩種方便是教方便和身方便。兩種真實是教真實和身真實。
問：為什麼只開啟這兩種相呢？
答：三世諸佛只有形（身）和教（法）。在這兩者之中，有權（方便）有實（真實）。所以需要開啟和顯示。開啟和顯示這兩種，那麼十二部經和八萬法藏就能煥然明瞭。所說的『開方便門，顯示真實』，有人說過去在鹿苑（Sarnath，佛陀初轉法輪之地）時，人和根機還很雜亂，盛行宣說三乘（聲聞乘、緣覺乘、菩薩乘），沒有明確闡明一乘（佛乘）的道理。那時用方便隱藏了真實，所以一乘的道理被權教所遮蔽。現在在王城（Rajagriha，王舍城）應機赴感，正是爲了應合大
【English Translation】 English version: The third is clearly being far away from the two extremes and not being attached to the Middle Way, this is the true ultimate truth (Paramārtha-satya). The two extremes and the Middle Way are all conventional truths (Saṃvṛti-satya). The fifth is to explain these three kinds of two truths for the beings of the Five Vehicles (Pañca-yāna) [Human/Deva Vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, Buddhahood Vehicle]. Initially, it is to guide ordinary people to abandon existence (bhava) and enter emptiness (śūnyatā), so it is explained that existence is the conventional truth and emptiness is the ultimate truth. Secondly, it is to guide those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), wanting them to realize the Middle Way, so it is said that emptiness and existence are both conventional truths, and the Middle Way is the ultimate truth. The third is for Bodhisattvas, to let them abandon their attachment to both the Middle Way and bias. Whether it is bias or the Middle Way, they are all conventional truths. Neither bias nor the Middle Way, this is the ultimate truth. The reason for this is that Bodhisattvas believe that ordinary people and those of the Two Vehicles are attached to the two extremes, while the Bodhisattva's mind wanders in the Middle Way. In order to break this view, it is explained to be far away from the two extremes and not attached to the Middle Way. The sixth is that worldly scholars consider the three provisionalities (tri-prajñapti) [provisionality of causation, provisionality of succession, provisionality of dependence] of existence as the mundane truth, and the three provisionalities of emptiness as the ultimate truth. Only this meaning exists, but it is only the intention of the initial entry. Therefore, it is cited to explain that the three provisionalities of emptiness and existence are all mundane truths, and neither emptiness nor existence is the ultimate truth. They then say that I have two truths, and there is also neither true nor mundane as the Middle Way. Therefore, it is now said that the two truths and the Middle Way are also mundane truths. Neither two nor not two is the ultimate truth.
Fa Hua Xuan Lun (Profound Treatise on the Lotus Sutra), Scroll 4 Taisho Tripitaka Volume 34, No. 1720, Fa Hua Xuan Lun
Fa Hua Xuan Lun, Scroll 5
Composed by Huiji Zang
Opening the expedient gate to reveal the real aspect.
Question: How does one open the expedient gate and reveal the real aspect?
Answer: Open two kinds of expedients and reveal two kinds of realities. The two kinds of expedients are the expedient of teaching (teaching methods) and the expedient of body (manifestation). The two kinds of realities are the reality of teaching and the reality of body.
Question: Why only open these two aspects?
Answer: The Buddhas of the three times (past, present, future) only have form (body) and teaching (dharma). Within these two, there are expedient (upāya) and real (satya). Therefore, it is necessary to open and reveal them. Opening and revealing these two, then the twelve divisions of the scriptures (dvādaśāṅga-buddhavacana) and the eighty-four thousand dharma teachings will be clearly understood. What is meant by 'opening the expedient gate and revealing the real' is that some say that in the past in the Deer Park (Sarnath, where Buddha first turned the wheel of Dharma), people and their capacities were still mixed, and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) were widely preached, without clearly explaining the principle of the One Vehicle (Buddhayāna). At that time, the expedient concealed the real, so the principle of the One Vehicle was obscured by the expedient teachings. Now, in the royal city (Rajagriha), responding to the opportunity and feeling, it is precisely to accord with the great
機顯于真實。真實既顯則廢除昔教。昔教被廢故方便門開。一理既彰則真實相顯。故云開方便門示真實相。此光宅解也。
評曰。以三覆一顯一除三非無此義。但經云開方便門不云除方便門。此非解也。如世人開門非是除門。詳經文旨正是開覆非關廢立。
有人言直詺三為方便即是開方便門。所以然者昔不言三是方便故方便門閉。今詺三為方便故方便門開也。示真實相者既詺三為方便。即示一為真實。此河西道朗釋也。
評曰。得經旨也。所以然者。昔說三乘是真實即以真實閉于方便。故方便門不開。今明三乘是方便故方便門開。此乃是廢於三實開三方便。故云開方便門。
問。此亦是廢立云何言非。
答。此乃廢三實立三是方便耳。前明廢除三方便是故異也。又開義在前廢義在後。要先開三是方便然後始得廢之。不爾無因緣故不得廢也。
問。方便當體是門為是通實相故為門耶。
答。具有二義。一者法門秤門則方便當體是門。如華嚴中諸善知識種種法門。或弄砂或相戲等皆法門也。今亦爾。如來有二種門。一方便門二者真實門。但此二門各有開閉。昔不言三是方便故方便扉掩。今說三是方便故方便門開。昔不說一是真實故真實門閉。今說一是真實故真實門開也。二者
【現代漢語翻譯】 現代漢語譯本： 機巧顯現於真實之上。真實一旦顯現，過去的教義就被廢除。過去的教義被廢除，所以方便之門開啟。一個道理一旦彰顯，真實的相貌就顯現。所以說開啟方便之門，展示真實相貌。這是光宅的解釋。 評論說：用三個（方便）覆蓋一個（真實），顯現一個（真實），去除三個（方便），並非沒有這種意義。但是經文說的是『開啟方便門』，而不是『去除方便門』。這並非正確的解釋。如同世人開門，並非是去除門。詳細考察經文的旨意，正是開啟覆蓋，而非關乎廢除和建立。 有人說，直接稱呼三乘為方便，就是開啟方便門。之所以這樣說，是因為過去不說三乘是方便，所以方便門關閉。現在稱呼三乘為方便，所以方便門開啟。展示真實相貌，既然稱呼三乘為方便，就是展示一乘為真實。這是河西道朗的解釋。 評論說：領會了經文的旨意。之所以這樣說，是因為過去說三乘是真實，就是用真實關閉了方便，所以方便門不開。現在說明三乘是方便，所以方便門開啟。這乃是廢除三乘的真實，開啟三乘的方便，所以說開啟方便門。 問：這也是廢除和建立，為什麼說不是（廢除和建立）？ 答：這乃是廢除三乘的真實，建立三乘是方便罷了。前面說明廢除三乘的方便，所以不同。而且開啟的意義在前，廢除的意義在後。要先開啟三乘是方便，然後才能廢除它。不然沒有因緣，所以不能廢除。 問：方便的本體是門，還是因為通向實相才是門呢？ 答：具有兩種意義。一是法門、權衡之門，那麼方便的本體就是門。如《華嚴經》中諸位善知識的種種法門，或者玩弄沙子，或者互相嬉戲等，都是法門。現在也是這樣。如來有兩種門，一是方便門，二是真實門。但是這兩個門各有開啟和關閉。過去不說三乘是方便，所以方便的門扉掩蓋。現在說三乘是方便，所以方便門開啟。過去不說一乘是真實，所以真實的門關閉。現在說一乘是真實，所以真實的門開啟。二是...
【English Translation】 English version: Skillful means are manifested in relation to the truth. Once the truth is revealed, the old teachings are discarded. Because the old teachings are discarded, the gate of expedient means opens. Once a single principle is made clear, the true aspect is revealed. Therefore, it is said that opening the gate of expedient means demonstrates the true aspect. This is Guangzhai's interpretation. The commentary says: Using three (expedient means) to cover one (truth), revealing one (truth), and removing three (expedient means) is not without this meaning. However, the sutra says 'opening the gate of expedient means,' not 'removing the gate of expedient means.' This is not a correct interpretation. Just as when people open a door, they are not removing the door. Examining the meaning of the sutra in detail, it is precisely about opening and covering, and not about abolishing and establishing. Someone says that directly calling the Three Vehicles 'expedient means' is opening the gate of expedient means. The reason for this is that in the past, it was not said that the Three Vehicles were expedient means, so the gate of expedient means was closed. Now, calling the Three Vehicles 'expedient means' opens the gate of expedient means. Demonstrating the true aspect means that since the Three Vehicles are called 'expedient means,' the One Vehicle is demonstrated as the truth. This is Hexi Daolang's interpretation. The commentary says: He has grasped the meaning of the sutra. The reason for this is that in the past, saying that the Three Vehicles were the truth meant closing off expedient means with the truth, so the gate of expedient means did not open. Now, clarifying that the Three Vehicles are expedient means opens the gate of expedient means. This is abolishing the truth of the Three Vehicles and opening the expedient means of the Three Vehicles, so it is said that opening the gate of expedient means. Question: This is also abolishing and establishing, so why do you say it is not (abolishing and establishing)? Answer: This is merely abolishing the truth of the Three Vehicles and establishing that the Three Vehicles are expedient means. The previous explanation was about abolishing the expedient means of the Three Vehicles, so it is different. Moreover, the meaning of opening comes before the meaning of abolishing. First, it must be opened that the Three Vehicles are expedient means, and then it can be abolished. Otherwise, without a cause and condition, it cannot be abolished. Question: Is the essence of expedient means itself the gate, or is it a gate because it leads to the real aspect? Answer: It has two meanings. First, as a Dharma gate, a gate of weighing, then the essence of expedient means is the gate itself. As in the Avatamsaka Sutra (Huayan Jing), the various Dharma gates of the good knowing advisors, such as playing with sand or playing games, are all Dharma gates. It is the same now. The Tathagata has two gates: one is the gate of expedient means, and the other is the gate of truth. However, these two gates each have opening and closing. In the past, it was not said that the Three Vehicles were expedient means, so the doors of expedient means were covered. Now, it is said that the Three Vehicles are expedient means, so the gate of expedient means is opened. In the past, it was not said that the One Vehicle was the truth, so the gate of truth was closed. Now, it is said that the One Vehicle is the truth, so the gate of truth is opened. Second...
此方便法門復通實相。故三乘方便為一乘門。實相亦有二義故名門。一者當體虛通故名為門。如凈名不二法門華嚴法界法門等。二者能通方便故為方便作門。
有人言通相之功乃由乎一極。故一為方便之門。級引之功顯彰於三故三為真實之相。言非三則方便之門得開。悟唯一則真實之相可示。此註解也。
評曰。文似不然但意不失旨。所以然者。既由一通三豈非一為三門。說三為通一則三為一門。但一為三門此從實赴權謂出門也。說三通一從權入實謂入門也。門既有二相亦應宜然。說三表一故三為一相。說實令識權故一為三相。以理詳之具此意也。但注經偏用一為三門三為一相。意猶未圓。若如前用義無失也。但上來三種皆一往方言。未究環中之極。若具論者可有三義。一者以三為方便。一為真實。二者三一皆方便。非三一為真實。三者明三一為二。非三一為不二。二不二皆為權。非二非不二為實。此之三種互得為門。如以三為一門。此以權通實。若以一為三門以實赴權。乃至二不二亦爾。既互得為門。亦互得為相。但不得互為權實耳。
問。方便實相既互得為門。亦得實相為實相門乃至方便為方便門不。
答。具有四句。一者方便為實相門。二實相為方便門。此二如前。三實相為實相門。
【現代漢語翻譯】 現代漢語譯本： 這種方便法門又通達實相（指事物的真實面貌）。所以，三乘（聲聞乘、緣覺乘、菩薩乘）的方便法門是通往一乘（佛乘）的門徑。實相也有兩種含義，因此被稱為『門』。第一種含義是，實相的本體是空虛通達的，所以稱為『門』。例如，《維摩詰經》中的不二法門，《華嚴經》中的法界法門等。第二種含義是，實相能夠通達方便，所以為方便法門作為門徑。 有人說，通達諸相的功用，是由一個『極』產生的。所以，『一』是方便之門。引導的功用在『三』中彰顯，所以『三』是真實之相。如果不是『三』，方便之門就無法開啟；領悟到『唯一』，真實之相才能顯現。這是註解的觀點。 評論說：文字表面上似乎不是這樣，但意思並沒有偏離宗旨。為什麼這樣說呢？既然通過『一』可以通達『三』，難道不是『一』是通往『三』的門徑嗎？說『三』可以通達『一』，那麼『三』就是通往『一』的門徑。但是，『一』是通往『三』的門徑，這是從實相走向權宜，稱為『出門』。說『三』通達『一』，是從權宜進入實相，稱為『入門』。門既然有兩種相狀，也應該如此。說『三』是爲了表明『一』，所以『三』是『一』的相狀。說實相是爲了讓人認識權宜，所以『一』是『三』的相狀。從道理上詳細分析，就具備這種含義。但是，註解經典偏重於用『一』作為通往『三』的門徑，『三』作為『一』的相狀，意思還不夠圓滿。如果像前面那樣運用，意思就沒有偏差。但是，上面這三種說法都是一種片面的說法，沒有窮盡環中之極。如果全面論述，可以有三種含義：第一種，以『三』為方便，『一』為真實；第二種，『三』和『一』都是方便，非『三』非『一』為真實；第三種，說明『三』和『一』為『二』，非『三』非『一』為『不二』，『二』和『不二』都是權宜，非『二』非『不二』為實相。這三種說法可以互相作為門徑。例如，以『三』為通往『一』的門徑，這是以權宜通達實相。如果以『一』為通往『三』的門徑，這是以實相走向權宜。乃至『二』和『不二』也是這樣。既然可以互相作為門徑，也可以互相作為相狀。但是，不能互相作為權宜和實相。 問：方便和實相既然可以互相作為門徑，那麼也可以說實相是通往實相的門徑，乃至方便是通往方便的門徑嗎？ 答：有四種情況。第一種，方便為實相門。第二種，實相為方便門。這兩種情況如前所述。第三種，實相為實相門。
【English Translation】 English version: This expedient method further penetrates the true nature of reality (Shixiang, referring to the true aspect of things). Therefore, the expedient methods of the Three Vehicles (San cheng: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are the gateways to the One Vehicle (Yi cheng: Buddhayāna). Reality also has two meanings, hence it is called a 'gate'. The first meaning is that the essence of reality is empty and all-pervading, so it is called a 'gate'. For example, the non-dual Dharma gate in the Vimalakirti Sutra (Jingming) and the Dharma Realm gate in the Avatamsaka Sutra (Huayan). The second meaning is that reality can lead to expedients, so it serves as a gate for expedient methods. Some say that the function of penetrating phenomena arises from a single 'ultimate' (Ji). Therefore, 'one' is the gate of expedients. The function of guidance is manifested in 'three', so 'three' is the aspect of reality. If it were not for 'three', the gate of expedients could not be opened; if one realizes 'oneness', the aspect of reality can be shown. This is the view of the commentary. The commentary says: The words may not seem so, but the meaning does not deviate from the purpose. Why is this so? Since one can penetrate three through 'one', is it not that 'one' is the gate to 'three'? Saying that 'three' can penetrate 'one', then 'three' is the gate to 'one'. However, 'one' is the gate to 'three'; this is going from reality to expediency, called 'exiting the gate'. Saying that 'three' penetrates 'one' is entering reality from expediency, called 'entering the gate'. Since the gate has two aspects, it should be so. Saying 'three' is to show 'one', so 'three' is the aspect of 'one'. Saying reality is to make people recognize expediency, so 'one' is the aspect of 'three'. Analyzing it in detail with reason, it has this meaning. However, the commentary on the sutra emphasizes using 'one' as the gate to 'three' and 'three' as the aspect of 'one'; the meaning is not yet complete. If used as before, the meaning is not lost. However, the above three statements are all one-sided. They have not exhausted the ultimate of the circle. If discussed comprehensively, there can be three meanings: first, 'three' is expedient, and 'one' is real; second, 'three' and 'one' are both expedient, and neither 'three' nor 'one' is real; third, it is explained that 'three' and 'one' are 'two', and neither 'three' nor 'one' is 'non-dual'. 'Two' and 'non-dual' are both expedient, and neither 'two' nor 'non-dual' is reality. These three statements can be mutually regarded as gates. For example, taking 'three' as the gate to 'one' is using expediency to penetrate reality. If taking 'one' as the gate to 'three' is going from reality to expediency. Even 'two' and 'non-dual' are the same. Since they can be mutually regarded as gates, they can also be mutually regarded as aspects. However, they cannot be mutually regarded as expedient and real. Question: Since expedient and reality can be mutually regarded as gates, can it also be said that reality is the gate to reality, and even expediency is the gate to expediency? Answer: There are four possibilities. First, expediency is the gate to reality. Second, reality is the gate to expediency. These two cases are as mentioned before. Third, reality is the gate to reality.
四方便為方便門。如名為義門義為名門。由方便名顯方便義故名為義門。由方便義顯方便名故義為名門。實相亦爾。中論序雲實不名不悟。故寄中以宣之。即其事也。
問。今得以三顯三以一顯一以不。
答。亦有四句。一者以三顯一。二以一顯三。三者以三顯三。四以一顯一。初兩句如前。以三顯三以一顯一者言。昔三異今一此三在一外。今一異昔三此一在三外。故一非三一三非一三。如此一三皆是執見。今破此病故云於一佛乘分別說三。故三是一三。汝等所行是菩薩道。故一是三一。以三是一三。三豈異一。一是三一。一豈異三。故名三一因緣之義。以今因緣三一顯自性三一。亦以自性三一顯因緣三一。故云以三顯三以一顯一。
問。云何名方便復有幾門耶。
答。方便品初具詳方便得失事現彼文。今當說門義。此經始終略有十五門。方便品有二門。譬喻品有六門。信解品有三門。化城品有二門。法師品有一門。普門品有一門。合十五門也。方便品二門者。第一云其智慧門難解難入。故權智為實智門也。生法師云言教為門。言教為門者說實智。言教即是實智門也。法華論如生公釋。次云以種種法門宣示于佛道。此用大乘教為門也。譬喻品六門者。一云其家廣大唯有一門。還以大乘教為門
【現代漢語翻譯】 現代漢語譯本：四方便是進入方便之門。例如，名為義門（Yimen），義（yi，意義）即為名門。通過方便之名來彰顯方便之義，所以稱為義門。通過方便之義來彰顯方便之名，所以義就是名門。實相（shixiang，真實存在的狀態）也是如此。《中論序》說，實相是無法用言語表達，也無法通過思考領悟的，所以借用中道（zhongdao，不偏不倚的道路）來宣揚它，說的就是這個道理。
問：現在可以用三（san，三種）來彰顯一（yi，一種），用一來彰顯三，或者用不（bu，否定）來彰顯不嗎？
答：也有四種情況。第一種是用三來彰顯一。第二種是用一來彰顯三。第三種是用三來彰顯三。第四種是用一來彰顯一。前兩種情況如前所述。用三來彰顯三，用一來彰顯一，是說：過去的三與現在的一不同，這三存在於一之外。現在的一與過去的三不同，這一存在於三之外。所以一不是三，三不是一。如此認為一和三都是執著之見。現在爲了破除這種執著，所以說『於一佛乘（yifocheng，唯一的成佛之道）分別說三』，所以三就是一，三。『汝等所行是菩薩道（pusaodao，菩薩修行的道路）』，所以一就是三，一。因為三是一三，三怎麼會異於一？因為一就是三一，一怎麼會異於三？所以稱為三一因緣（sanyiyinyuan，三和一相互依存的因緣）之義。用現在的因緣三一來彰顯自性三一（zixingsanyi，自身本具的三和一），也用自性三一來彰顯因緣三一。所以說用三來彰顯三，用一來彰顯一。
問：怎樣稱為方便（fangbian，善巧的方法），又有多少門呢？
答：方便品（fangbianpin）一開始就詳細說明了方便的得失，這些事情都體現在那篇文章中。現在我來說說門（men，途徑）的意義。這部經從頭到尾大概有十五門。方便品有二門，譬喻品（piyupin）有六門，信解品（xinjiepin）有三門，化城品（huachengpin）有二門，法師品（fashipin）有一門，普門品（pumenpin）有一門，總共十五門。方便品的二門是：第一，說『其智慧門難解難入』，所以權智（quanzhi，方便的智慧）是實智（shizhi，真實的智慧）之門。生法師（Shengfashi）說，言教（yanjiao，語言教導）是門。言教是門，說的是實智，言教就是實智之門。《法華論（Fahualun）》就像生公（Shenggong）解釋的那樣。其次說『以種種法門宣示于佛道』，這是用大乘教（dachengjiao，大乘佛教的教義）作為門。譬喻品的六門是：第一，說『其家廣大唯有一門』，還是用大乘教作為門。
【English Translation】 English version: The four expedients are the gate to expedients. For example, it is named 'Yimen' (義門, Gate of Righteousness), where 'yi' (義, righteousness) is the gate of name. Because the name of expedient manifests the meaning of expedient, it is called 'Yimen'. Because the meaning of expedient manifests the name of expedient, righteousness is the gate of name. The same is true for 'shixiang' (實相, ultimate reality). The preface to the 'Madhyamaka-karika' says that 'shixiang' cannot be named or comprehended, so it is proclaimed through the 'zhongdao' (中道, Middle Way). This is the matter.
Question: Now, can we use the three (san, three) to reveal the one (yi, one), use the one to reveal the three, or use the not (bu, negation) to reveal the not?
Answer: There are also four possibilities. First, using the three to reveal the one. Second, using the one to reveal the three. Third, using the three to reveal the three. Fourth, using the one to reveal the one. The first two are as before. Using the three to reveal the three, and using the one to reveal the one, means: the past three is different from the present one; these three exist outside the one. The present one is different from the past three; this one exists outside the three. Therefore, the one is not the three, and the three is not the one. To consider the one and three in this way is to hold onto views. Now, to break this sickness, it is said, 'Within the one Buddha-vehicle (yifocheng, one Buddha vehicle), three are taught separately.' Therefore, the three are the one, three. 'What you are practicing is the Bodhisattva path (pusaodao, path of the Bodhisattva).' Therefore, the one is the three, one. Because the three are the one, three, how can the three be different from the one? Because the one is the three, one, how can the one be different from the three? Therefore, it is called the meaning of the 'sanyiyinyuan' (三一因緣, the cause and condition of three and one). Using the present cause and condition of three and one to reveal the 'zixingsanyi' (自性三一, the inherent three and one), and also using the 'zixingsanyi' to reveal the cause and condition of three and one. Therefore, it is said to use the three to reveal the three, and the one to reveal the one.
Question: How is it called 'fangbian' (方便, expedient means), and how many gates are there?
Answer: The 'Fangbianpin' (方便品, Expedient Means Chapter) initially details the gains and losses of expedients, which are presented in that text. Now I will speak of the meaning of 'men' (門, gates). This sutra has approximately fifteen gates from beginning to end. The 'Fangbianpin' has two gates, the 'Piyupin' (譬喻品, Parables Chapter) has six gates, the 'Xinjiepin' (信解品, Faith and Understanding Chapter) has three gates, the 'Huachengpin' (化城品, Transformation City Chapter) has two gates, the 'Fashipin' (法師品, Teacher of the Law Chapter) has one gate, and the 'Pumenpin' (普門品, Universal Gate Chapter) has one gate, totaling fifteen gates. The two gates of the 'Fangbianpin' are: first, it says 'its gate of wisdom is difficult to understand and enter,' so 'quanzhi' (權智, provisional wisdom) is the gate to 'shizhi' (實智, true wisdom). 'Shengfashi' (生法師, Dharma Master Sheng) said that 'yanjiao' (言教, verbal teachings) is the gate. 'Yanjiao' is the gate, speaking of 'shizhi'; 'yanjiao' is the gate to 'shizhi'. The 'Fahualun' (法華論, Lotus Sutra Treatise) is like 'Shenggong's' (生公, Master Sheng's) explanation. Next, it says 'using various 'famen' (法門, Dharma gates) to proclaim the Buddha-path,' this uses the 'dachengjiao' (大乘教, Mahayana teachings) as the gate. The six gates of the 'Piyupin' are: first, it says 'its house is vast and has only one gate,' still using the 'dachengjiao' as the gate.
也。二云於此所燒之門安穩得出者。此約三界限域為門。如詺家為門也。三者云唯有一門而復狹小。還以大乘教為門也。四者如是三車今在門外。還以三界為門也。五云以佛教門出三界苦。此用小乘教為門。六云爾時長者在門外立。依大乘義此即是用二死之限域為門。小乘義明佛出一切煩惱外。故三界正使及習氣無知三藏佛皆斷已盡。故在門外立也。又信解品三門者一云遇到父舍住立門側。此以大乘理教為門。二云猶在門外止宿草菴。亦通大乘理教為門。三云爾時長者于其門內。亦通以大乘理教為門也。化城品二門者。一梵王請佛愿開甘露門。通大小教為門也。二云重門高樓閣用小乘三空之解為門也。法師品一門者即是開方便門示真實相。文中已辨。普門品為一門者以大乘為門也。此門有二種。一神通普二說法普。此之二輪皆是菩薩虛通無礙故名為門。又此二普令眾生悟入故名為門。
問。開方便門示真實相云何。是能開所開能示所示能閉所閉耶。
答。昔權說三乘教不言三是方便。即三方便閉。佛權智為能閉。三方便門為所閉。今實智說三是方便則三方便門開。佛實智為能開。方便門為所開也。能示所示者。雖開三是方便門。則示一乘為真實。實智即是能示。一乘即是所示。故實智有二能。一能開二能
【現代漢語翻譯】 現代漢語譯本： 也。第二種說法，『於此所燒之門安穩得出者』，這是以三界的界限區域作為『門』。如同稱呼家為『門』一樣。第三種說法，『唯有一門而復狹小』，這是以大乘教義作為『門』。第四種說法，『如是三車今在門外』，這是以三界作為『門』。第五種說法，『以佛教門出三界苦』，這是用小乘教義作為『門』。第六種說法，『爾時長者在門外立』，依據大乘的意義，這是用二死（分段生死和變易生死）的界限區域作為『門』。小乘的意義說明佛已經超出一切煩惱之外，所以三界的正使（根本煩惱）以及習氣、無知三藏（煩惱障、業障、報障）佛都已斷盡，所以在門外站立。另外，《信解品》中的三門：第一種說法，『遇到父舍住立門側』，這是以大乘的理教作為『門』。第二種說法，『猶在門外止宿草菴』，也通大乘的理教作為『門』。第三種說法，『爾時長者于其門內』，也通以大乘的理教作為『門』。《化城品》中的二門：第一種說法，『梵王請佛愿開甘露門』，通大小乘教義作為『門』。第二種說法，『重門高樓閣』，用小乘三空（人空、法空、空空）的理解作為『門』。《法師品》中的一門，就是『開方便門示真實相』，文中已經辨明。《普門品》中的一門，是以大乘作為『門』。此門有兩種，一是神通普，二是說法普。這兩種執行都是菩薩虛空通達無礙，所以稱為『門』。又，這兩種普遍令眾生覺悟進入，所以稱為『門』。
問：『開方便門示真實相』是什麼意思？是能開和所開，能示和所示，能閉和所閉嗎？
答：過去權巧地宣說三乘教義，不說明三乘是方便，這就是三方便閉。佛的權智是能閉，三方便門是所閉。現在用實智說明三乘是方便，那麼三方便門就打開了。佛的實智是能開，方便門是所開。能示和所示是：雖然打開三乘是方便的門，就顯示一乘是真實。實智就是能示，一乘就是所示。所以實智有兩種作用，一是能開，二是能示。
【English Translation】 English version: Also. The second explanation, 'Those who securely exit through this burning gate,' refers to the boundary of the Three Realms as the 'gate,' just as a house is referred to as a 'gate.' The third explanation, 'There is only one gate, and it is very narrow,' refers to the Mahayana teachings as the 'gate.' The fourth explanation, 'These three carts are now outside the gate,' refers to the Three Realms as the 'gate.' The fifth explanation, 'Exiting the suffering of the Three Realms through the Buddhist gate,' uses the Hinayana teachings as the 'gate.' The sixth explanation, 'At that time, the elder stood outside the gate,' according to the Mahayana meaning, uses the boundary of the Two Deaths (segmental death and transformational death) as the 'gate.' The Hinayana meaning explains that the Buddha has transcended all afflictions, so the fundamental afflictions of the Three Realms, as well as habitual tendencies and the three obscurations of ignorance (affliction obscuration, karma obscuration, and retribution obscuration), have all been completely eradicated by the Buddha, hence standing outside the gate. Furthermore, the three gates in the Faith and Understanding chapter: The first explanation, 'Encountering the father's house and standing by the gate,' uses the Mahayana principles and teachings as the 'gate.' The second explanation, 'Still dwelling in a thatched hut outside the gate,' also connects the Mahayana principles and teachings as the 'gate.' The third explanation, 'At that time, the elder was inside the gate,' also connects the Mahayana principles and teachings as the 'gate.' The two gates in the Parable of the Phantom City chapter: The first explanation, 'Brahma requests the Buddha to open the gate of nectar,' connects both the Mahayana and Hinayana teachings as the 'gate.' The second explanation, 'Heavy gates and high pavilions,' uses the Hinayana understanding of the three emptinesses (emptiness of self, emptiness of phenomena, and emptiness of emptiness) as the 'gate.' The one gate in the Teacher of the Dharma chapter is 'opening the expedient gate and revealing the true aspect,' which has already been explained in the text. The one gate in the Universal Gate chapter uses Mahayana as the 'gate.' This gate has two aspects: one is universal through supernatural powers, and the other is universal through teaching the Dharma. These two wheels are both the unobstructed and unimpeded passage of the Bodhisattva, hence called 'gate.' Moreover, these two universalities cause sentient beings to awaken and enter, hence called 'gate.'
Question: What does 'opening the expedient gate and revealing the true aspect' mean? Is it the ability to open and what is opened, the ability to show and what is shown, the ability to close and what is closed?
Answer: In the past, the expedient teachings of the Three Vehicles were proclaimed without stating that the Three Vehicles were expedient, which is the closing of the three expedient means. The Buddha's expedient wisdom is the ability to close, and the three expedient gates are what is closed. Now, using true wisdom to explain that the Three Vehicles are expedient, then the three expedient gates are opened. The Buddha's true wisdom is the ability to open, and the expedient gates are what is opened. The ability to show and what is shown are: Although the gate of the Three Vehicles as expedient is opened, the One Vehicle is revealed as the true aspect. True wisdom is the ability to show, and the One Vehicle is what is shown. Therefore, true wisdom has two functions: one is the ability to open, and the other is the ability to show.
示也。如人手能開門又示門內之物。是門內之物即是所示手是能示也。
問。云何今昔門非門也。
答。望昔三佛有二義。一就教為言。直道三乘不言三是方便復為實相作門。此是佛自閉義。二者就佛本為通一說三教。三于佛即是一乘門。就緣為論亦有二義。因三悟一故三于緣是門。不悟一者三于緣非門也。
問。為是智示為教示耶。
答。智說教示也開亦爾也。
問。云何是當體門從他門耶。
答。如權智慧通實智實智為所通。從所通為名故言其智慧門。智慧即是實智。門即是權智。詺此權智為實智家門。例如三解脫門從所通為名。解脫是所通涅槃之果。三空能通行人得涅槃故名解脫門也。又世人言佛門人門等皆從所通為門也。當體得名者方便當體虛通故名為門。實相亦爾。如言竹門板門也。當門體是竹板故以當體得名也。
問。此經有十五門凡有幾城。
答。五城也。信解品四城化城品一城。信解品四城者初即中止一城。即譬於一方垂應作佛。作佛為城也。二者于某城中舍吾逃走。譬背大乘之化。以大化為城也。三者昔在本城懷憂推覓。譬佛於法身地覓眾生大機不得。即佛法身為城也。四者時貧窮子到父住城。即大機已動詺大乘理教為城也。五者化城品云化作
【現代漢語翻譯】 現代漢語譯本： 這就像人的手能夠打開門，並且指示門內的東西。門內的東西就是被指示的，手是能夠指示的。
問：為什麼過去和現在的門，有的說是門，有的說不是門？
答：從過去諸佛的角度來看，有兩種含義。一是就教義而言，直接宣說三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna），不認為三乘是方便，而是通往實相（Tathatā）的門。這是佛自己關閉了門的意思。二是就佛的本懷而言，是爲了貫通一乘（Ekāyana），而權且說有三乘教法。三乘對於佛來說就是一乘之門。就因緣來說，也有兩種含義。因為通過三乘而領悟一乘，所以三乘對於有緣眾生來說是門。不能通過三乘領悟一乘的，三乘對於他們來說就不是門。
問：這是用智慧來指示，還是用教義來指示？
答：是用智慧宣說教義來指示，開啟也是如此。
問：什麼是當體門，什麼是從他門？
答：比如權智（Upāya-jñāna）能夠通達實智（Tathatā-jñāna），實智是權智所通達的。因為是從所通達的實智來命名的，所以說是智慧門。智慧就是實智，門就是權智。稱這種權智為實智之家的門。例如三解脫門（trini vimokṣa-mukhāni）是從所通達的涅槃（Nirvāṇa）之果來命名的。三空（śūnyatā, animitta, apranihita）能夠引導修行人證得涅槃，所以稱為解脫門。另外，世人所說的佛門、人門等，都是從所通達的目標來稱為門。當體得名的是指方便（upāya）本身具有虛通的性質，所以稱為門。實相也是如此。比如我們說竹門、板門，因為門的本體是竹子或木板，所以用本體來命名。
問：這部經有十五門，總共有幾座城？
答：有五座城。《信解品》有四座城，《化城品》有一座城。《信解品》的四座城，第一座是『即中止』的一座城，比喻在一方垂跡應化作佛，作佛就是城。第二座是『于某城中舍吾逃走』，比喻背離大乘的教化，以大乘教化為城。第三座是『昔在本城懷憂推覓』，比喻佛在法身（Dharmakāya）之地尋找眾生的大根機而不得，佛的法身就是城。第四座是『時貧窮子到父住城』，指大根機已經發動，稱大乘的理和教為城。第五座是《化城品》所說的化作的城。
【English Translation】 English version: It is like a person's hand being able to open a door and also point out the things inside the door. The things inside the door are what is being pointed out, and the hand is what is able to point.
Question: Why are some doors in the past and present said to be doors, while others are not?
Answer: From the perspective of the Buddhas of the past, there are two meanings. First, in terms of doctrine, it directly proclaims the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), without considering them as expedient means, but as the door to True Reality (Tathatā). This is the meaning of the Buddha closing the door himself. Second, in terms of the Buddha's original intention, it is to connect the One Vehicle (Ekāyana), while provisionally speaking of the Three Vehicles. The Three Vehicles are the door to the One Vehicle for the Buddha. In terms of conditions, there are also two meanings. Because one realizes the One Vehicle through the Three Vehicles, the Three Vehicles are a door for those with the right conditions. For those who cannot realize the One Vehicle through the Three Vehicles, the Three Vehicles are not a door.
Question: Is this indicated by wisdom or by doctrine?
Answer: It is indicated by using wisdom to proclaim the doctrine; opening is also like this.
Question: What is a door that is named after its own entity (當體門), and what is a door that is named after what it leads to (從他門)?
Answer: For example, expedient wisdom (Upāya-jñāna) can lead to True Wisdom (Tathatā-jñāna), and True Wisdom is what expedient wisdom leads to. Because it is named after the True Wisdom that it leads to, it is called the door of wisdom. Wisdom is True Wisdom, and the door is expedient wisdom. This expedient wisdom is called the door to the house of True Wisdom. For example, the Three Doors of Liberation (trini vimokṣa-mukhāni) are named after the result of Nirvana (Nirvāṇa) that they lead to. The Three Emptinesses (śūnyatā, animitta, apranihita) can guide practitioners to attain Nirvana, so they are called the Doors of Liberation. Furthermore, the worldly expressions 'Buddha-door' and 'people-door' are all named after the goal they lead to. A door named after its own entity refers to the fact that expedient means (upāya) inherently possess the quality of being open and unobstructed, so it is called a door. True Reality is also like this. For example, we say 'bamboo door' or 'wooden door,' because the substance of the door is bamboo or wood, so it is named after its own entity.
Question: This sutra has fifteen doors; how many cities are there in total?
Answer: There are five cities. The 'Faith and Understanding' chapter has four cities, and the 'Illusory City' chapter has one city. The four cities in the 'Faith and Understanding' chapter are: first, the city of 'stopping immediately,' which is a metaphor for manifesting as a Buddha in one direction, and becoming a Buddha is the city. Second, 'abandoning me and fleeing in a certain city,' which is a metaphor for turning away from the teachings of the Great Vehicle, and the teachings of the Great Vehicle are the city. Third, 'formerly being in the city and searching with worry,' which is a metaphor for the Buddha searching for the great potential of sentient beings in the realm of the Dharmakaya (Dharmakāya), and the Buddha's Dharmakaya is the city. Fourth, 'at that time, the poor son arrived at the city where his father lived,' which refers to the great potential having been activated, and the principles and teachings of the Great Vehicle are called the city. Fifth, the 'Illusory City' chapter speaks of the city that is created through transformation.
一城。即二乘在三界外可以止息。喻之如城也。
問。既有五城凡有幾宅。
答。凡有八宅。就火宅中凡有六宅。約義明之。初云有一大宅。二云其宅朽故。三是時宅主。四云是朽故宅屬於一人。五云長者諸子在此宅中。六云焚燒舍宅。七化城品云莊嚴舍宅。八安樂行品云賜以田宅。初兩序三界相貌。次兩明屬佛。后二明眾生在中更起煩惱受於八苦。后二譬小乘人諸子功德。下當說之。
次論三說義。論曰廣開三顯一斷疑生信為三根人三週說。初法說次譬說后宿世因緣說。故三週說也。
問。云何為三根人三週說耶。
答。舊經師云初周為上根人說。次周為中根人說。後周為下根人說。
評曰。直作此名于文未善。若三說各為三根三根各聞一說。則皆是上根何名三品。設云上根聞一說中根聞二說下根聞三說者。則不應言法說為上根譬說為中根宿世為下根。今所明者初周說通為三根。而上根一聞即解。次周說通為中下。而中根再聞方悟。宿世因緣說但為下根。下根三聞始了故。釋論明身子一聞即證初果。目連再說方證見諦。下根理應三也。
問。何以知然。
答。初三請中三根皆疑。故知初說為三根人。次譬喻品身子具騰中下根人疑悔請佛釋之。故知譬說通中下根人
【現代漢語翻譯】 現代漢語譯本： 一座城。指的是二乘（聲聞乘和緣覺乘）在三界（欲界、色界、無色界）之外可以止息的地方，比喻就像一座城池一樣。 問：既然有五城，那麼總共有幾處宅院？ 答：總共有八處宅院。在火宅（比喻充滿煩惱和痛苦的世間）中總共有六處宅院。根據意義來闡明：最初說『有一大宅』，第二說『其宅朽故』，第三是『是時宅主』，第四說『是朽故宅屬於一人』，第五說『長者（比喻佛）諸子（比喻眾生）在此宅中』，第六說『焚燒舍宅』。第七《化城喻品》中說『莊嚴舍宅』，第八《安樂行品》中說『賜以田宅』。最初兩句是描述三界的相貌，接著兩句說明（宅院）屬於佛，後面的兩句說明眾生在其中不斷產生煩惱，承受八苦。最後兩句比喻小乘人（聲聞乘和緣覺乘）諸子的功德，下面將會詳細說明。 接下來討論三說（法說、譬說、因緣說）的意義。《論》中說：廣泛地開示三乘（聲聞乘、緣覺乘、菩薩乘），顯明一佛乘（唯一佛乘），斷除疑惑，生起信心，是爲了上、中、下三根之人進行的三週說法。最初是法說，其次是譬說，最後是宿世因緣說，所以說是三週說法。 問：什麼是為三根之人進行的三週說法呢？ 答：舊經師說，初周說法是為上根之人說的，次周說法是為中根之人說的，後周說法是為下根之人說的。 評：直接這樣命名，在文義上不太妥當。如果三說分別是為三根之人說的，而三根之人各自只聽聞一種說法，那麼他們都是上根之人，怎麼能說是三品（上根、中根、下根）呢？假設說上根之人聽聞一種說法，中根之人聽聞兩種說法，下根之人聽聞三種說法，那麼就不應該說法說是為上根之人，譬說是為中根之人，宿世因緣說是為下根之人。現在我所闡明的是，初周說法是普遍為三根之人說的，而上根之人一聽就理解了。次周說法是普遍為中根和下根之人說的，而中根之人再次聽聞才領悟。宿世因緣說只是為下根之人說的，下根之人聽聞三次才明白。釋論中說明，舍利弗（Sariputra）一聽聞就證得初果（須陀洹果），目犍連（Maudgalyayana）再次聽聞才證得見諦（證得真理），下根之人理應如此，需要三次聽聞。 問：憑什麼知道是這樣的呢？ 答：最初的三請（三次請求佛陀說法）中，三根之人都有疑惑，所以知道初周說法是為三根之人說的。其次，《譬喻品》中，舍利弗（Sariputra）具備了中下根之人的疑悔，請求佛陀解釋，所以知道譬說是普遍為中根和下根之人說的。
【English Translation】 English version: A city. This refers to the place where the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) can rest outside the Three Realms (Desire Realm, Form Realm, Formless Realm), which is likened to a city. Question: Since there are five cities, how many dwellings are there in total? Answer: There are eight dwellings in total. Within the burning house (a metaphor for the world filled with afflictions and suffering), there are six dwellings. This is explained according to the meaning: First, it says 'There is a large house'; second, it says 'The house is dilapidated'; third, it is 'The householder at that time'; fourth, it says 'The dilapidated house belongs to one person'; fifth, it says 'The sons of the elder (a metaphor for the Buddha) (a metaphor for sentient beings) are in this house'; sixth, it says 'Burning the house'. Seventh, in the 'Parable of the Phantom City' chapter, it says 'Adorning the dwellings'; eighth, in the 'Peaceful Practices' chapter, it says 'Bestowing fields and dwellings'. The first two sentences describe the appearance of the Three Realms, the next two sentences explain that (the dwellings) belong to the Buddha, and the following two sentences explain that sentient beings constantly generate afflictions and endure the eight sufferings within them. The last two sentences are a metaphor for the merits of the sons of the Small Vehicle (Śrāvakayāna and Pratyekabuddhayāna), which will be explained in detail below. Next, we will discuss the meaning of the Three Discourses (Dharma Discourse, Parable Discourse, and Discourse on Past Causes). The Treatise says: Broadly expounding the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), revealing the One Buddha Vehicle (the only Buddha Vehicle), dispelling doubts, and generating faith are the Three Cycles of Dharma teaching for people of superior, middling, and inferior faculties. First is the Dharma Discourse, then the Parable Discourse, and finally the Discourse on Past Causes, hence the Three Cycles of Dharma teaching. Question: What are the Three Cycles of Dharma teaching for people of the three faculties? Answer: The old scripture masters say that the first cycle of Dharma teaching is for people of superior faculties, the second cycle of Dharma teaching is for people of middling faculties, and the third cycle of Dharma teaching is for people of inferior faculties. Commentary: Directly naming it this way is not appropriate in terms of the meaning of the text. If the Three Discourses are each for people of the three faculties, and each of the three faculties only hears one discourse, then they are all people of superior faculties, so how can they be called the three grades (superior, middling, and inferior faculties)? Suppose it is said that people of superior faculties hear one discourse, people of middling faculties hear two discourses, and people of inferior faculties hear three discourses, then it should not be said that the Dharma Discourse is for people of superior faculties, the Parable Discourse is for people of middling faculties, and the Discourse on Past Causes is for people of inferior faculties. What I am now explaining is that the first cycle of Dharma teaching is universally for people of the three faculties, and people of superior faculties understand it upon hearing it once. The second cycle of Dharma teaching is universally for people of middling and inferior faculties, and people of middling faculties only realize it after hearing it again. The Discourse on Past Causes is only for people of inferior faculties, and people of inferior faculties only understand it after hearing it three times. The commentary explains that Śāriputra attained the first fruit (Sotāpanna) upon hearing it once, and Maudgalyāyana attained the vision of truth (realization of the truth) after hearing it again. It is reasonable that people of inferior faculties need to hear it three times. Question: How do you know this is the case? Answer: In the initial three requests (three requests to the Buddha to teach the Dharma), people of the three faculties all had doubts, so we know that the first cycle of Dharma teaching is for people of the three faculties. Secondly, in the 'Parable' chapter, Śāriputra had the doubts and regrets of people of middling and inferior faculties, and requested the Buddha to explain it, so we know that the Parable Discourse is universally for people of middling and inferior faculties.
也。又具三週說于義乃備。若但法無譬義勢未盡。若但譬無法意亦不圓。故須初周法說次周譬喻。法譬雖圓但明現在未辨宿世修因。次有第三說也。又一乘之道入有多門。自有樂聞法說從法說門入。自有樂聞譬喻從譬喻門入。即前二週也。自有俱樂法譬則雙說兩門。即第三週。故化城已前謂法說門。化城之後即譬喻門。自有於此三門皆不得悟。皆不為說。如五千之徒也。
問。此與三根有何異耶。
答。此不明為三根故有三說。但所樂各異故教門不同。又三週說者欲示中道相。故若一說二說則太少。若過三說則太多。今欲示中道相不多不少故但三說。又釋論云諸佛語法事不過三。今依佛規矩故但三說也。又三執難改一乘難信故須三說。又示上尊大法下愍眾生慇勤至三。
問。若爾一切諸經並應三說。
答。下文云。諸佛已說今說當說。此法華經最為難信難解故須三說。又初說令下種次說令生長后說得成熟。又初說生聞慧次說生思慧后說生修慧。
問。文無此意何故強生穿鑿耶。
答。佛意深遠非為一事。如釋論解一句文凡數十複次也。
次明次第。
問。三說有何次第耶。
答。法說為譬說之本。故在第一。譬還借事以喻前法故在第二。宿世因緣明法譬始終
【現代漢語翻譯】 現代漢語譯本：
也。又具備三種周說的說法，在意義上才完備。如果只有法說而沒有譬喻，那麼義理的闡述就不夠透徹。如果只有譬喻而沒有法說，那麼意旨也不夠圓滿。所以需要第一週進行法說，第二週進行譬喻。法說和譬喻雖然圓滿，但只說明瞭現在，沒有辨明宿世修行的因緣。因此有第三種說法。此外，進入一乘（Ekayana，唯一佛乘）之道有很多門徑。有的人喜歡聽聞法說，就從法說之門進入；有的人喜歡聽聞譬喻，就從譬喻之門進入，這就是前面的兩週說法。有的人喜歡法說和譬喻一起聽聞，那麼就同時宣說兩種門徑，這就是第三週說法。所以，化城（幻化之城）之前是法說之門，化城之後就是譬喻之門。有的人在這三種門徑中都不能領悟，就不為他們說法，就像五千退席的弟子一樣。
問：這與三種根器（三根）有什麼不同呢？
答：這並不是因為有三種根器才進行三種說法，而是因為人們所喜好的不同，所以教化的門徑也不同。而且，三種周說的目的是爲了顯示中道（Madhyamaka，不偏不倚的真理）。如果只說一種或兩種，就太少了；如果超過三種，就太多了。現在想要顯示不多不少的中道，所以只說三種。此外，《大智度論》（Mahaprajnaparamita-sastra）中說，諸佛說法的規矩不超過三次。現在依照佛的規矩，所以只說三次。而且，三種執著難以改變，一乘之法難以相信，所以需要三種說法。此外，這是爲了對上尊重偉大的佛法，對下憐憫眾生，所以慇勤地說了三次。
問：如果這樣，那麼一切經典都應該說三次。
答：下文說：『諸佛已說、今說、當說。』這部《法華經》（Lotus Sutra）最難相信、最難理解，所以需要三次說法。而且，初次說法是爲了讓眾生種下善根，第二次說法是爲了讓善根生長，最後一次說法是爲了讓善根成熟。而且，初次說法產生聞慧（Srutimaya-prajna，聽聞佛法而獲得的智慧），第二次說法產生思慧（Cintamaya-prajna，思考佛法而獲得的智慧），最後一次說法產生修慧（Bhavanamaya-prajna，修行佛法而獲得的智慧）。
問：經文中沒有這個意思，為什麼要強行解釋，穿鑿附會呢？
答：佛的意旨深遠，不是隻爲了一件事。就像《大智度論》解釋一句經文，往往有幾十種不同的解釋一樣。
其次說明次第。
問：這三種說法有什麼次第呢？
答：法說是譬說的根本，所以在第一位。譬喻還要藉助事物來比喻前面的法，所以在第二位。宿世的因緣說明了法和譬喻的始終。
【English Translation】 English version:
Also, having the three rounds of teachings makes the meaning complete. If there is only Dharma teaching (法說, Dharma exposition) without parables (譬喻, analogy), the explanation of the principle is not thorough enough. If there are only parables without Dharma teaching, the meaning is not complete either. Therefore, it is necessary to have the Dharma teaching in the first round and parables in the second round. Although the Dharma teaching and parables are complete, they only explain the present and do not clarify the causes and conditions of past lives' cultivation. Therefore, there is a third teaching. Furthermore, there are many paths to enter the One Vehicle (Ekayana, the single Buddha vehicle). Some people like to hear Dharma teachings and enter through the Dharma teaching gate; some people like to hear parables and enter through the parable gate, which are the previous two rounds of teachings. Some people like to hear both Dharma teachings and parables together, so both gates are taught simultaneously, which is the third round. Therefore, before the Illusory City (化城, a magically created city), it is the Dharma teaching gate, and after the Illusory City, it is the parable gate. Some people cannot understand through these three gates, and no teachings are given to them, like the five thousand who left.
Question: How is this different from the three roots (三根, three types of faculties)?
Answer: This is not because there are three types of faculties that there are three teachings, but because people have different preferences, so the teaching methods are also different. Moreover, the purpose of the three rounds of teachings is to show the Middle Way (Madhyamaka, the doctrine of the middle way). If only one or two are taught, it is too little; if more than three are taught, it is too much. Now, wanting to show the Middle Way that is neither too much nor too little, only three are taught. Furthermore, the Mahaprajnaparamita-sastra (大智度論, Great Wisdom Treatise) says that the rules for Buddhas' teachings do not exceed three. Now, according to the Buddha's rules, only three are taught. Moreover, the three attachments are difficult to change, and the One Vehicle is difficult to believe, so three teachings are needed. Furthermore, this is to respect the great Dharma above and to have compassion for sentient beings below, so it is taught diligently three times.
Question: If so, then all sutras should be taught three times.
Answer: The following text says: 'The Buddhas have spoken, are speaking, and will speak.' This Lotus Sutra (法華經, Saddharma Puṇḍarīka Sūtra) is the most difficult to believe and the most difficult to understand, so it needs three teachings. Moreover, the first teaching is to plant the seeds of goodness, the second teaching is to let the seeds grow, and the last teaching is to let the seeds mature. Moreover, the first teaching generates the wisdom of hearing (Srutimaya-prajna, wisdom arising from hearing), the second teaching generates the wisdom of thinking (Cintamaya-prajna, wisdom arising from contemplation), and the last teaching generates the wisdom of cultivation (Bhavanamaya-prajna, wisdom arising from practice).
Question: There is no such meaning in the text, why force an interpretation and make far-fetched connections?
Answer: The Buddha's intention is profound and not just for one thing. Just like the Mahaprajnaparamita-sastra explains a sentence of the sutra, there are often dozens of different interpretations.
Next, explain the order.
Question: What is the order of these three teachings?
Answer: The Dharma teaching is the foundation of the parable teaching, so it is in the first position. The parable also uses things to metaphorize the previous Dharma, so it is in the second position. The causes and conditions of past lives explain the beginning and end of the Dharma and parables.
故在第三。
次明通別。一一週皆有三說。如法說中雲如優曇華即是譬說。我昔二萬億佛所教化即是宿世因緣說也。譬喻中三說者譬說之前云我先不言皆是化菩薩耶。即是法說也。又明三十子及長者為父。豈非宿世已結緣耶。宿世因緣說亦具三。化城之前是法說。化城后是譬說。故知一一說中皆是具三。但今大判云爾。又從多為論故開三說也。
次明開合。束三週為二意。初周名引證例同說。后二週名直說。初引證例同說者。廣引四佛為證明釋迦例同。后二週不復引證例同。直說譬喻及宿世因緣也。以破三明一此事反情。一往難信。故先須廣引諸佛為證。然後明釋迦例同。引證例同既竟。后二週但須直說。又初周謂人廣法略。人廣者明五佛也。法略者但一週說也。次後二週法廣人略。法廣者二週說也。人略者但明釋迦一佛也。下釋迦教門為作譬本。故知譬說但明釋迦教門也。宿世因緣亦但明釋迦結緣不明余佛。師與弟子故是釋迦教門也。又初周名別說謂別明五佛教門。后二週名通說。謂譬喻得通貫五佛。化城亦然。又初二週名說現在。次一週名說過去法也。又初二週明說果后一週辨說因。
次明多少。
問。唯有三說更有餘說耶。
答。大判三說耳曲論說義即多。初三週佛自說。次三
【現代漢語翻譯】 現代漢語譯本： 所以在第三週（宿世因緣說）。
其次說明通說和別說。每一週說法都有三種說法。如在法說中說，『如優曇華』（udumbara，一種稀有的花）就是譬喻說。『我過去在二萬億佛所教化』就是宿世因緣說。在譬喻說中，也有三種說法，在譬喻說之前說『我先前沒有說你們都是化菩薩嗎？』這就是法說。又說明三十個兒子和長者為父，難道不是宿世已經結下緣分了嗎？宿世因緣說也具備三種說法。化城（phantom city）之前是法說，化城之後是譬喻說。所以知道每一種說法中都具備三種說法，但現在只是大概地判斷。又因為從多數的角度來討論，所以才開出三種說法。
其次說明開和合。將三週說法歸納為兩種意義。第一週稱為引證例同說，后兩週稱為直說。第一週稱為引證例同說，廣泛引用四佛（four Buddhas）作為證明，釋迦（Sakyamuni）佛的例子相同。后兩週不再引用證明例子相同，直接說譬喻和宿世因緣。因為破除三顯一這件事違反常情，一時難以相信，所以首先需要廣泛引用諸佛作為證明，然後說明釋迦佛的例子相同。引證例子相同已經完畢，后兩週只需要直接說。又第一週說人多而說法略，人多是指說明五佛，說法略是指只有一週說法。其次後兩週說法廣而人略，說法廣是指兩週說法，人略是指只說明釋迦一佛。以下釋迦的教門作為譬喻的根本，所以知道譬喻說只說明釋迦的教門。宿世因緣也只說明釋迦結緣，不說明其他佛。師父和弟子，所以是釋迦的教門。又第一週稱為別說，是分別說明五佛的教門，后兩週稱為通說，是說譬喻可以貫通五佛，化城也是這樣。又前兩週是說現在，后一週是說過去法。又前兩週是說明果，后一週是辨說因。
其次說明多少。
問：只有三種說法，還有其他的說法嗎？
答：大概是三種說法，如果詳細討論說法的意義，就有很多。最初三週是佛自己說，其次三
【English Translation】 English version: Therefore, it is in the third (the Past Life Karma Parable).
Next, explaining the general and specific. Each of the three weeks has three explanations. As it is said in the Dharma Parable, 'Like the udumbara flower' (udumbara, a rare flower) is the Parable. 'I have taught in the presence of twenty trillion Buddhas in the past' is the Past Life Karma Parable. In the Parable, there are also three explanations. Before the Parable, it is said, 'Did I not say before that you are all transformation Bodhisattvas?' This is the Dharma Parable. Furthermore, explaining the thirty sons and the elder as their father, is this not a connection already formed in past lives? The Past Life Karma Parable also possesses three explanations. Before the phantom city (phantom city) is the Dharma Parable, and after the phantom city is the Parable. Therefore, it is known that each explanation possesses three explanations, but now it is only a general judgment. Moreover, because it is discussed from the perspective of the majority, three explanations are opened up.
Next, explaining opening and closing. Summarizing the three weeks of teachings into two meanings. The first week is called the 'Quoting Evidence and Analogous Examples Parable,' and the latter two weeks are called 'Direct Parable.' The first week is called the 'Quoting Evidence and Analogous Examples Parable,' extensively citing four Buddhas (four Buddhas) as proof that Sakyamuni (Sakyamuni) Buddha's example is the same. The latter two weeks no longer cite proof of analogous examples, directly speaking of Parables and Past Life Karma. Because breaking the three to reveal the one goes against common sense, it is difficult to believe at first. Therefore, it is first necessary to extensively cite Buddhas as proof, and then explain that Sakyamuni Buddha's example is the same. With the quoting of evidence and analogous examples completed, the latter two weeks only need to speak directly. Furthermore, the first week speaks of many people but few teachings. Many people refer to explaining the five Buddhas, and few teachings refer to only one week of teachings. Next, the latter two weeks speak of extensive teachings but few people. Extensive teachings refer to two weeks of teachings, and few people refer to only explaining Sakyamuni Buddha. The teachings of Sakyamuni below serve as the basis for the Parable. Therefore, it is known that the Parable only explains the teachings of Sakyamuni. Past Life Karma also only explains Sakyamuni's connections, not explaining other Buddhas. The teacher and disciples, therefore, belong to Sakyamuni's teachings. Furthermore, the first week is called the 'Specific Parable,' which specifically explains the teachings of the five Buddhas. The latter two weeks are called the 'General Parable,' which means that the Parable can connect the five Buddhas, and the phantom city is also like this. Furthermore, the first two weeks speak of the present, and the last week speaks of the past Dharma. Furthermore, the first two weeks explain the result, and the last week distinguishes the cause.
Next, explaining quantity.
Question: Are there only three explanations, or are there other explanations?
Answer: Generally, there are three explanations. If the meaning of the teachings is discussed in detail, there are many. The first three weeks are spoken by the Buddha himself, and the next three
根人領解復有三說。合六說也。佛三週說三長行三偈頌為六說。領解亦爾。略而言之有十二說也。就佛初周說中長行明五佛教。后偈又頌五佛合成十說也。第二週長行譬說及合譬二說偈亦然。覆成四說。第三週有長行與偈為二說。各有法譬為四說。合前為十八說也。若足前略開三顯一各有長行與偈成二十說也。上根人領解長行與偈為二說。中根人長行與偈。復二說各有法譬為四說。足前為六說。下根領解長行與偈。復二說各有法譬為四說。合十說。師與弟子合明開三顯一之義。略明三十說也。其中說義不止於此也。
次明惑障。
問。以何惑障三根人不解一乘耶。
答。通而為言二乘斷常障一乘中道。就別明之有二種惑。一者斷見二者無明。斷見者二乘證空謂為妙極。無明者不識如來三一權實。然斷見與無明猶是一體。但約義分之耳。保執空義名為斷見。不識權實名為無明亦由無明。是故保執也。此惑非九十八使。所以然者羅漢已斷九十八使。而猶不識權實。故知屬無明煩惱也。晚見法華論云。無煩惱人有于染慢故。不知一乘及法身常住。此染慢即是無明也。但約此惑三品不同。下根則重中根為次上根則輕。故開三品也。
問。發軫即學二乘如婆沙論釋論等。云緣覺極遲則為百劫。極速則為
【現代漢語翻譯】 現代漢語譯本：對於根器不同的人領悟理解，還有三種說法，總共六種說法。佛陀三次宣說，包括三段長行文和三段偈頌，共六種說法。領悟理解也是如此。簡略來說，共有十二種說法。就佛陀初次宣說中，長行文闡明五佛的教義，後面的偈頌又頌揚五佛，合起來是十種說法。第二次宣說，長行文中的譬喻和合譬兩種說法，偈頌也是如此，又形成四種說法。第三次宣說，有長行文和偈頌兩種說法，各有法說和譬喻，形成四種說法，加上前面的，共有十八種說法。如果加上前面略開三顯一，各有長行文和偈頌，就成了二十種說法。上根器的人領悟理解，長行文和偈頌是兩種說法。中根器的人，長行文和偈頌，又是兩種說法，各有法說和譬喻，形成四種說法，加上前面的，共有六種說法。下根器的人領悟理解，長行文和偈頌，又是兩種說法，各有法說和譬喻，形成四種說法，合起來是十種說法。師父和弟子共同闡明開三顯一的意義，簡略說明有三十種說法。其中所說的意義不止於此。
接下來闡明惑障。
問：是什麼樣的迷惑障礙了三種根器的人不理解一乘（Ekayana，唯一佛乘）呢？
答：總的來說，二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的斷見和常見障礙了一乘的中道（Madhyamaka，中觀）。具體來說，有兩種迷惑：一是斷見（uccheda-diṣṭi，認為一切終將斷滅的錯誤見解），二是無明（avidyā，對事物真相的無知）。斷見是指二乘人證悟空性（śūnyatā，空）就認為是最高的境界。無明是指不認識如來（Tathāgata，佛陀）的三身（trikāya，法身、報身、應身）和一實（eka-lakṣaṇa，諸法實相）的權巧方便和真實義。然而，斷見和無明實際上是一體的，只是從意義上區分而已。執著于空性的意義就叫做斷見，不認識權巧方便和真實義就叫做無明，也是由於無明，所以才會有執著。這種迷惑不是九十八使（nava-anuvandhana，九十八種煩惱）。原因是阿羅漢（Arhat，已證悟者）已經斷除了九十八使，但仍然不認識權巧方便和真實義，所以知道這屬於無明煩惱。晚期的《法華論》（Saddharma-puṇḍarīka-śāstra，妙法蓮華經論）說：『沒有煩惱的人也有染污的慢心，所以不知道一乘和法身（dharmakāya，佛的法性身）常住。』這種染污的慢心就是無明。只是這種迷惑在三種根器的人身上程度不同，下根器的人最重，中根器的人次之，上根器的人最輕，所以才開出三種品類。
問：一開始就學習二乘，比如《婆沙論》（Abhidharma-mahāvibhāṣā-śāstra，阿毗達磨大毗婆沙論）和《釋論》等，說緣覺（Pratyekabuddha，獨覺）最慢要一百劫（kalpa，極長的時間單位）才能證悟，最快要多久呢？
【English Translation】 English version: Regarding the understanding and comprehension of people with different capacities, there are three more explanations, making a total of six explanations. The Buddha's three pronouncements, including three sections of prose and three sections of verses, constitute six explanations. Understanding and comprehension are also like this. Briefly speaking, there are twelve explanations. In the Buddha's first pronouncement, the prose elucidates the teachings of the Five Buddhas, and the subsequent verses praise the Five Buddhas, totaling ten explanations. In the second pronouncement, the two explanations of parables and combined parables in the prose, and the verses as well, form four more explanations. In the third pronouncement, there are two explanations of prose and verses, each with Dharma explanation and parables, forming four explanations, adding up to eighteen explanations. If we add the previous provisional opening of the Three Vehicles to reveal the One Vehicle, each with prose and verses, it becomes twenty explanations. For people of superior capacity, the prose and verses are two explanations. For people of intermediate capacity, the prose and verses are again two explanations, each with Dharma explanation and parables, forming four explanations, adding up to six explanations. For people of inferior capacity, the prose and verses are again two explanations, each with Dharma explanation and parables, forming four explanations, totaling ten explanations. The teacher and disciples jointly elucidate the meaning of provisionally opening the Three Vehicles to reveal the One Vehicle, briefly explaining thirty explanations. The meaning explained within is not limited to this.
Next, we elucidate the obscurations.
Question: What kind of delusion obstructs people of the three capacities from understanding the Ekayana (One Vehicle)?
Answer: Generally speaking, the annihilationism and eternalism of the Śrāvakayāna and Pratyekabuddhayāna (Two Vehicles) obstruct the Madhyamaka (Middle Way) of the Ekayana. Specifically, there are two kinds of delusions: one is uccheda-diṣṭi (annihilationism, the wrong view that everything will eventually be annihilated), and the other is avidyā (ignorance, ignorance of the true nature of things). Annihilationism refers to the fact that practitioners of the Two Vehicles consider the realization of śūnyatā (emptiness) to be the highest state. Avidyā refers to the failure to recognize the skillful means and true meaning of the Tathāgata's (Buddha's) trikāya (three bodies: dharmakāya, sambhogakāya, and nirmāṇakāya) and eka-lakṣaṇa (one characteristic, the true nature of all dharmas). However, annihilationism and avidyā are actually one, only distinguished in terms of meaning. Adhering to the meaning of emptiness is called annihilationism, and not recognizing skillful means and true meaning is called avidyā, which is also due to avidyā, hence the attachment. This delusion is not the nava-anuvandhana (ninety-eight fetters). The reason is that Arhats (enlightened beings) have already severed the ninety-eight fetters, but still do not recognize skillful means and true meaning, so it is known that this belongs to the affliction of avidyā. The later Saddharma-puṇḍarīka-śāstra (Lotus Sutra Treatise) says: 'People without afflictions also have defiled pride, so they do not know the Ekayana and the permanence of the dharmakāya (Dharma Body of the Buddha).' This defiled pride is avidyā. It's just that the degree of this delusion differs in people of the three capacities; it is heaviest in people of inferior capacity, secondary in people of intermediate capacity, and lightest in people of superior capacity, so three categories are opened up.
Question: Starting to learn the Two Vehicles, such as the Abhidharma-mahāvibhāṣā-śāstra and the Śāstra, etc., say that Pratyekabuddhas (Solitary Buddhas) take at least a hundred kalpas (eons) to attain enlightenment, how long does it take at the fastest?
四世。聲聞極遲六十劫。極速三世。小乘既障大者。習小時久應是鈍根。習小時近應為利根。二者之間應是中根。
答。是義須進退論之。若二乘心是惑而能障大乘者。應如所問。則久劫行二乘行則起惑長。此執難破。應是下根習二乘行近者起惑時小。此執易傾。應是上根。二者之間應中根。但身子行小行既久。其根則利故名上根。習小時近名為下根。二者之間秤為中根也。又身子窮小之原於大易悟。餘人不爾。故身子名為利根也。又二乘有被會為菩薩道。則二乘行久者于菩薩則行深也。有人言有四句一惑輕而利根也。二惑重而利根。三惑輕根鈍。四惑重根鈍。若惑輕利根初聞即悟。若中下兩人再聞即悟。第四人者三聞方悟。此義至下五濁中當廣釋也。
次明轉根。
問。上中下三根有增進義不。
答。有人言。初周法說上根聞即悟。中根轉為上根下根進為中根。第二週說中根同上根得悟。下根轉為上根。第三週說下根同上根得悟也。有人言約三乘判上中下根。菩薩為上根緣覺為中根聲聞為下根。就聲聞中自有上中下根。約此三根。故有三週之說。雖復得悟猶有利鈍之殊。如刀斫物一斫斷者為上。二斫斷者為中。三斫斷者為下。雖復俱斷而有利鈍之別。雖前後得悟亦有利鈍之殊也。
【現代漢語翻譯】 四種根器。聲聞乘最慢需要六十劫（kalpa，梵文，時間單位），最快需要三世。小乘既然會障礙大乘，那麼修習小乘時間長的應該是鈍根，修習小乘時間短的應該是利根，兩者之間應該是中根。
回答：這個道理需要從正反兩方面來討論。如果二乘之心是迷惑，並且能夠障礙大乘，那麼就應該像你所問的那樣。長期修習二乘行的人，生起的迷惑就長久，這種執著難以破除，應該是下根。修習二乘行時間短的人，生起迷惑的時間短，這種執著容易傾覆，應該是上根。兩者之間應該是中根。但是，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）修習小乘行的時間雖然長久，他的根器卻很銳利，所以被稱為上根。修習小乘行時間短的被稱為下根。兩者之間稱為中根。而且，舍利弗窮盡了小乘的源頭，因此對於大乘容易領悟，其他人則不是這樣，所以舍利弗被稱為利根。另外，二乘有被會歸為菩薩道的情況，那麼修習二乘行時間長的人，對於菩薩道的修行就深入。有人說有四種情況：一是迷惑輕微而根器銳利；二是迷惑深重而根器銳利；三是迷惑輕微而根器遲鈍；四是迷惑深重而根器遲鈍。如果迷惑輕微而根器銳利，初次聽聞就能領悟。如果是中等和下等根器的人，再次聽聞就能領悟。第四種人需要三次聽聞才能領悟。這個道理到下面五濁（pañcakaṣāya，佛教術語，指劫濁、見濁、煩惱濁、眾生濁、命濁）中會詳細解釋。
接下來闡明轉根。
提問：上、中、下三種根器有增進的含義嗎？
回答：有人說，初周說法時，上根聽聞就能領悟，中根轉為上根，下根進為中根。第二週說法時，中根如同上根一樣得到領悟，下根轉為上根。第三週說法時，下根如同上根一樣得到領悟。有人說，按照三乘（triyāna，佛教術語，指聲聞乘、緣覺乘、菩薩乘）來判斷上、中、下根。菩薩（bodhisattva，佛教術語，指發菩提心，以利益一切眾生為目標的修行者）為上根，緣覺（pratyekabuddha，佛教術語，又稱獨覺或辟支佛，指無師自悟的修行者）為中根，聲聞（śrāvaka，佛教術語，指聽聞佛陀教法而修行的弟子）為下根。在聲聞中，自身又有上、中、下根。根據這三種根器，所以有三週說法的說法。即使都得到領悟，仍然有利鈍的差別。如同用刀砍東西，一刀砍斷的是上等，兩刀砍斷的是中等，三刀砍斷的是下等。即使都砍斷了，仍然有利鈍的區別。即使前後得到領悟，也有利鈍的差別。
【English Translation】 English version: The fourth concerns the capacities. The Śrāvaka (hearer, disciple) vehicle takes a minimum of sixty kalpas (aeons) and a maximum of three lifetimes. Since the Small Vehicle obstructs the Great Vehicle, those who have practiced the Small Vehicle for a long time should be of dull capacity; those who have practiced the Small Vehicle for a short time should be of sharp capacity; and those in between should be of middling capacity.
Answer: This meaning needs to be discussed from both sides. If the mind of the Two Vehicles is deluded and can obstruct the Great Vehicle, then it should be as you asked. Those who have practiced the Two Vehicle path for a long time have a longer period of delusion, and this attachment is difficult to break, so they should be of lower capacity. Those who have practiced the Two Vehicle path for a short time have a shorter period of delusion, and this attachment is easily overturned, so they should be of higher capacity. Those in between should be of middling capacity. However, Śāriputra (one of the Buddha's chief disciples, known for his wisdom) practiced the Small Vehicle for a long time, but his capacity is sharp, so he is called of higher capacity. Those who have practiced the Small Vehicle for a short time are called of lower capacity. Those in between are called of middling capacity. Moreover, Śāriputra exhausted the source of the Small Vehicle, so he easily awakened to the Great Vehicle, while others are not like this, so Śāriputra is called of sharp capacity. Furthermore, the Two Vehicles can be assimilated into the Bodhisattva (enlightenment being) path, so those who have practiced the Two Vehicle path for a long time have a deeper practice of the Bodhisattva path. Some say there are four situations: first, light delusion and sharp capacity; second, heavy delusion and sharp capacity; third, light delusion and dull capacity; fourth, heavy delusion and dull capacity. If there is light delusion and sharp capacity, they awaken upon first hearing. If they are of middling or lower capacity, they awaken upon second hearing. The fourth type awakens only upon third hearing. This meaning will be explained in detail below in the section on the Five Turbidities (the five corruptions prevalent in the degenerate age).
Next, explaining the transformation of capacities.
Question: Do the three capacities of high, middle, and low have a meaning of advancement?
Answer: Some say that in the first week of Dharma teaching, those of high capacity awaken upon hearing, those of middle capacity transform into high capacity, and those of low capacity advance to middle capacity. In the second week of teaching, those of middle capacity attain awakening like those of high capacity, and those of low capacity transform into high capacity. In the third week of teaching, those of low capacity attain awakening like those of high capacity. Some say that the high, middle, and low capacities are judged according to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Bodhisattvas are of high capacity, Pratyekabuddhas (solitary Buddhas) are of middle capacity, and Śrāvakas (hearers) are of low capacity. Within the Śrāvakas themselves, there are high, middle, and low capacities. According to these three capacities, there is the saying of three weeks of teaching. Even if they all attain awakening, there is still a difference in sharpness and dullness. It is like cutting something with a knife: those who cut it in one stroke are of high capacity, those who cut it in two strokes are of middle capacity, and those who cut it in three strokes are of low capacity. Even if they all cut it, there is still a difference in sharpness and dullness. Even if they attain awakening at different times, there is also a difference in sharpness and dullness.
評曰。后說者得經旨。何以知然。上根人得悟時中下未悟。云何已轉根耶。
問。今有轉根義不。
答。毗曇是小乘尚有轉根。大乘義無有定性。云何不轉耶。值惡緣故轉利為鈍。值善緣故轉鈍為利也。
次明大小。
問。三週說法菩薩於何時得悟。
答。一往判菩薩為上根。緣覺為中根。聲聞為下根。若爾菩薩及緣覺皆勝聲聞。故聞初周並悟也。次更論者利根緣覺勝聲聞可得名上根。釋論云鈍根緣覺不及身子。若爾可得同下根三週說乃悟耳。菩薩不定初心久行並是菩薩。今通論菩薩根有等聲聞三品者。應三週並悟。利根菩薩與身子同品者。聞初周即悟。中下二品亦爾也。但菩薩執異迷輕又無自保究竟之惑。故利鈍菩薩聞初周皆悟。何以知之。下身子得記中人天八部知皆受記。故凡夫人雖復根鈍而惑輕。身子雖復根利而惑重。故同是初周得悟也。
問。菩薩何故無領解耶。
答。有人言菩薩亦有領解但法華經多不盡度耳。故方便品云。菩薩聞是法疑網皆已除即其證也。有人言聲聞有執異之病又有自保之惑故正破之。所以有領解耳。菩薩無自保之病。設有謂大異小謂小異大。明菩薩自作佛二乘不作佛。一聞法華即得領悟。但破三歸一正為二乘。傍為菩薩故不述菩薩領解也。
【現代漢語翻譯】 現代漢語譯本：評論說，後來的解說者領會了經文的要旨。憑什麼知道是這樣呢？上等根器的人證悟的時候，中等和下等根器的人還沒有證悟，怎麼能說已經轉變根器了呢？
問：現在有轉變根器的說法嗎？
答：毗曇宗是小乘佛教，尚且有轉變根器的說法。大乘佛教的義理認為一切法沒有固定不變的自性，怎麼會不能轉變呢？遇到惡劣的因緣，就會使銳利的根器變得遲鈍；遇到良好的因緣，就會使遲鈍的根器變得銳利。
其次說明大乘和小乘。
問：三週說法中，菩薩在什麼時候證悟？
答：一般來說，可以判斷菩薩是上等根器，緣覺是中等根器，聲聞是下等根器。如果是這樣，菩薩和緣覺都勝過聲聞，所以在初周說法時都證悟了。進一步討論，銳利根器的緣覺勝過聲聞，可以稱為上等根器。《釋論》說，遲鈍根器的緣覺不如舍利弗（Sariputra），如果是這樣，就可以歸為下等根器，在三週說法后才證悟。菩薩的情況不確定，初發心的菩薩和久修行的菩薩都有。現在通論菩薩的根器有等同於聲聞的三種品類，應該在三週說法后都證悟。銳利根器的菩薩與舍利弗同等品類，聽聞初周說法就證悟。中等和下等根器的菩薩也是如此。只是菩薩的執著與二乘不同，迷惑較輕，又沒有自保的念頭，沒有究竟的迷惑，所以銳利和遲鈍的菩薩聽聞初周說法都能證悟。憑什麼知道是這樣呢？下根器的舍利弗得到授記，中等根器的人天八部（Devas and Nagas）都知道自己將要被授記。所以凡夫雖然根器遲鈍，但迷惑輕微；舍利弗雖然根器銳利，但迷惑深重，所以同樣是在初周說法時證悟。
問：菩薩為什麼沒有領解的說法呢？
答：有人說，菩薩也有領解，只是《法華經》（Lotus Sutra）大多沒有完全敘述。所以《方便品》（Expedient Means）說，『菩薩聽聞此法，疑網都已消除』，這就是證明。有人說，聲聞有執著于異的毛病，又有自保的迷惑，所以著重破斥這些。因此有領解的說法。菩薩沒有自保的毛病。假設有人說大乘與小乘不同，或者說小乘與大乘不同，說明菩薩自己可以成佛，二乘不能成佛。一聽聞《法華經》就能領悟。但破斥三歸一（Threefold Refuge）主要是針對二乘，順帶針對菩薩，所以沒有敘述菩薩的領解。
【English Translation】 English version: Commentary: The later commentators grasped the essence of the sutra. How do we know this? When those of superior faculties attain enlightenment, those of middling and inferior faculties have not yet attained it. How can it be said that their faculties have already been transformed?
Question: Is there a doctrine of transformation of faculties now?
Answer: The Sarvastivada (Vaibhashika) Abhidharma, which is of the Hinayana, still has the doctrine of transformation of faculties. The meaning of the Mahayana is that all dharmas have no fixed self-nature. How can they not be transformed? Encountering bad conditions will turn sharp faculties into dull ones. Encountering good conditions will turn dull faculties into sharp ones.
Next, explaining the Mahayana and Hinayana.
Question: During the three rounds of preaching, when do the Bodhisattvas attain enlightenment?
Answer: Generally speaking, Bodhisattvas can be judged as having superior faculties, Pratyekabuddhas (Solitary Buddhas) as having middling faculties, and Shravakas (Hearers) as having inferior faculties. If this is the case, Bodhisattvas and Pratyekabuddhas both surpass Shravakas, so they all attain enlightenment upon hearing the first round of preaching. Further discussing, sharp-facultied Pratyekabuddhas surpass Shravakas and can be called superior faculties. The Mahashastratika says that dull-facultied Pratyekabuddhas are inferior to Shariputra (Sariputra). If this is the case, they can be classified as having inferior faculties and only attain enlightenment after the three rounds of preaching. The situation of Bodhisattvas is uncertain; both newly aspiring Bodhisattvas and long-practicing Bodhisattvas exist. Now, generally speaking, if Bodhisattvas have faculties equal to the three types of Shravakas, they should all attain enlightenment after the three rounds of preaching. Sharp-facultied Bodhisattvas, being of the same type as Shariputra, attain enlightenment upon hearing the first round of preaching. The same is true for those of middling and inferior faculties. However, Bodhisattvas' attachments are different from those of the two vehicles, their delusions are lighter, and they have no self-preservation, and no ultimate delusion. Therefore, both sharp and dull Bodhisattvas attain enlightenment upon hearing the first round of preaching. How do we know this? The inferior Shariputra received a prediction of Buddhahood, and the middling Devas and Nagas (Devas and Nagas) knew that they would all receive predictions. Therefore, although ordinary people have dull faculties, their delusions are light. Although Shariputra has sharp faculties, his delusions are heavy, so they both attain enlightenment during the first round of preaching.
Question: Why is there no mention of Bodhisattvas having understanding?
Answer: Some say that Bodhisattvas also have understanding, but the Lotus Sutra (Lotus Sutra) mostly does not fully describe it. Therefore, the Expedient Means (Expedient Means) chapter says, 'Bodhisattvas, hearing this Dharma, have all their doubts and nets removed,' which is the proof. Some say that Shravakas have the fault of clinging to differences and the delusion of self-preservation, so these are emphasized for refutation. Therefore, there is mention of understanding. Bodhisattvas do not have the fault of self-preservation. Suppose someone says that the Mahayana is different from the Hinayana, or that the Hinayana is different from the Mahayana, it explains that Bodhisattvas can become Buddhas themselves, while the two vehicles cannot become Buddhas. Upon hearing the Lotus Sutra, they immediately attain understanding. However, the refutation of the Threefold Refuge (Threefold Refuge) is mainly directed at the two vehicles, and incidentally at Bodhisattvas, so there is no description of Bodhisattvas' understanding.
問。聲聞聞經既得記。菩薩聞經何故不得受記。
答。以解領之言例記可知也。但提婆達多品授龍女記。隨喜品云聞法華經一句一偈皆與受記。下壽量品中自有菩薩得記也。
次會二經。
問。勝鬘經云三乘初業不愚於法。自知當得覺。云何此經明三根羅漢初則生疑后便得悟。
答。舊經師云有事有理。言其理者三乘初業已知作佛。實無始疑之與終悟。但符同凡夫引初業之前外凡夫人。令其信於一乘。必當作佛。故示始疑終悟耳。教中為論明二乘得果已后在遊觀心中。推理既一教不應三教。若定三理寧得一。故終日迥遑安心莫寄。故瑤法師云。踟躕理教之間疑為失為不失。若以理惑教此有得義。若以教惑理此有失義。是故踟躕生得失之疑。然根有三種。若上根利根智以理惑教情多以教惑理情少。故初聞法說符順其心則便領悟。如身子之流。以理惑教情少以教惑理情多。雖聞法譬二說乖其本心。故三聞方悟如滿愿之流矣。若中根人處利鈍之間。理教相惑其心正等。聞法說未悟聞譬說便解如善吉之流。
評曰。若理中已知同歸。教中猶有迷悟者。則勝鬘是實說法華為權教也。若爾法華明一亦未了。不應取勝鬘意解五百由旬也。又大經云羅漢二萬劫至發心處。亦是不了之說。所以然
【現代漢語翻譯】 現代漢語譯本 問：聲聞（Sravaka，聽聞佛法而悟道的修行者）聽聞佛經后可以得到授記（Vyakarana，對未來成佛的預言），菩薩（Bodhisattva，為救度眾生而發願成佛的修行者）聽聞佛經為何不能得到授記？ 答：可以用理解領悟的言辭為例來推知授記的情況。但是《提婆達多品》中，有對龍女的授記。《隨喜品》中說，聽聞《法華經》一句一偈，都給予授記。而且在下文《壽量品》中，也有菩薩得到授記。 其次，會通兩部經典。 問：《勝鬘經》說，三乘（聲聞乘、緣覺乘、菩薩乘）的初業菩薩不愚昧於佛法，自己知道應當能夠覺悟。為何此經（指《法華經》）說明三根（上根、中根、下根）的阿羅漢（Arhat，斷除煩惱，證得解脫的聖者）最初產生疑惑，後來才得以領悟？ 答：舊經師說，有事相和理體之分。就理體而言，三乘的初業菩薩已經知道自己將來會成佛，實際上沒有起始的疑惑和最終的領悟。這只是爲了迎合凡夫，引導初業之前的外凡夫人，讓他們相信一乘（Ekayana，唯一佛乘）之法，必定能夠成佛。所以才示現出起始疑惑最終領悟的樣子。教義中討論的是，二乘（聲聞乘和緣覺乘）在證得果位之後，在遊觀心中，推理認為教義應該是一致的，不應該有三種教義。如果確定有三種道理，怎麼能歸於一呢？所以終日徘徊不定，安心之處無所寄託。所以瑤法師說，在道理和教義之間踟躕，疑惑是得還是失。如果用道理來迷惑教義，這就有得的意義；如果用教義來迷惑道理，這就是有失的意義。因此，踟躕而產生得失的疑惑。然而根器有三種。如果是上根利根的人，用道理來迷惑教義的情況多，用教義來迷惑道理的情況少。所以最初聽聞佛法，說法符合他們的心意，就立刻領悟。例如舍利弗（Sariputra）之流。如果是下根鈍根的人，用道理來迷惑教義的情況少，用教義來迷惑道理的情況多。雖然聽聞佛的法說和譬喻說，都違揹他們的本心。所以要聽聞三次才能領悟，例如滿愿（Purna）之流。如果是中根的人，處於利根和鈍根之間，道理和教義相互迷惑，他們的心是正等的狀態。聽聞佛的法說不能領悟，聽聞譬喻說就能理解，例如善吉（Subhuti）之流。 評判說：如果從理體上已經知道最終會歸於一，而教義中仍然有迷惑和領悟的差別，那麼《勝鬘經》就是真實之說，《法華經》就是權巧之說。如果這樣，《法華經》所說的一乘之法也未究竟了義。不應該用《勝鬘經》的意旨來解釋五百由旬的說法。又，《大般涅槃經》說，阿羅漢要經過二萬劫才能到達發菩提心之處，這也是不了義之說。之所以這樣說……
【English Translation】 English version Question: Sravakas (Sravaka, those who attain enlightenment by hearing the Buddha's teachings) receive predictions (Vyakarana, prophecies of future Buddhahood) after hearing the sutras. Why don't Bodhisattvas (Bodhisattva, beings who vow to attain Buddhahood to save all sentient beings) receive predictions after hearing the sutras? Answer: The situation of predictions can be inferred by using the example of understanding and comprehending words. However, in the 'Devadatta Chapter,' there is a prediction given to the Dragon Girl. The 'Chapter on Rejoicing in Hearing' says that even hearing a single phrase or verse of the Lotus Sutra results in a prediction. Furthermore, in the 'Chapter on the Duration of Life of the Tathagata,' there are Bodhisattvas who receive predictions. Next, reconcile the two sutras. Question: The Srimala Sutra says that Bodhisattvas in the initial stages of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are not ignorant of the Dharma and know that they should be able to attain enlightenment. Why does this sutra (referring to the Lotus Sutra) explain that Arhats (Arhat, enlightened beings who have eradicated all defilements) of the three roots (superior, medium, and inferior) initially have doubts and then attain understanding? Answer: Old sutra masters say that there is a distinction between phenomena and principle. In terms of principle, Bodhisattvas in the initial stages of the Three Vehicles already know that they will become Buddhas in the future. In reality, there is no initial doubt or final understanding. This is merely to cater to ordinary people and guide ordinary people before the initial stages, so that they believe in the One Vehicle (Ekayana, the single Buddha vehicle) and will definitely become Buddhas. Therefore, the appearance of initial doubt and final understanding is shown. What is discussed in the teachings is that after the two vehicles (Sravakayana and Pratyekabuddhayana) attain fruition, in their minds of contemplation, they reason that the teachings should be consistent and there should not be three teachings. If it is determined that there are three principles, how can they be unified? Therefore, they wander about all day long, with no place to settle their minds. Therefore, Dharma Master Yao said that they hesitate between principle and teaching, doubting whether they have gained or lost. If they use principle to confuse the teaching, then there is a meaning of gain; if they use the teaching to confuse the principle, then there is a meaning of loss. Therefore, hesitation arises from the doubt of gain and loss. However, there are three types of faculties. If they are people of superior and sharp faculties, they are more likely to use principle to confuse the teaching and less likely to use the teaching to confuse the principle. Therefore, when they first hear the Dharma, the teaching conforms to their minds, and they immediately understand. For example, Sariputra (Sariputra) and his like. If they are people of inferior and dull faculties, they are less likely to use principle to confuse the teaching and more likely to use the teaching to confuse the principle. Although they hear the Buddha's teachings and parables, they all go against their original intentions. Therefore, they must hear three times before they can understand, such as Purna (Purna) and his like. If they are people of medium faculties, they are between sharp and dull faculties, and their minds are equally confused by principle and teaching. They cannot understand when they hear the Buddha's teachings, but they can understand when they hear the parables, such as Subhuti (Subhuti) and his like. The commentary says: If it is already known in principle that they will eventually return to one, but there are still differences in confusion and understanding in the teachings, then the Srimala Sutra is the true teaching, and the Lotus Sutra is the expedient teaching. If so, the One Vehicle teaching of the Lotus Sutra is also not ultimately definitive. One should not use the meaning of the Srimala Sutra to explain the saying of five hundred yojanas. Also, the Mahaparinirvana Sutra says that Arhats must go through 20,000 kalpas to reach the place where they generate the Bodhi mind, which is also an indefinite saying. The reason for this is...
者。初業已知同歸何因緣故經二萬劫始發心耶。若爾涅槃應是未了。若大經是了勝鬘便應未了。又初業已知同歸豈應復證羅漢。夫論證者謂為究竟故證耳。既知非極豈應證耶。又依法華論明證性法身與勝鬘不異。不應作了不了及理教釋之。有人言三乘初業者。此是三乘人初信大乘故名為初業。此解于勝鬘法華兩經無妨。勝鬘據初信大乘故自知作佛。法華約三乘未信一乘故所以生疑。有人言勝鬘云三乘初業不愚於法。自知者此據利根懸悟之人聞三即領一。稟小即悟大也。法華云羅漢猶疑者。此據鈍根人聞三守三稟小住小。故二經不違也。
問。利根莫過身子。復有何利根人而懸悟耶。
答。法華中明身子等三根。此多是內秘菩薩行。外現是聲聞引小行耳。
問。何以知聞小懸悟大耶。
答。義有四句。一者聞三悟三。二者聞一悟一。此二易明。三者聞一悟三。如聞大涅槃教。而成羅漢。四者聞三悟一即初業是也。
問。法華經文有聞一悟三不。
答。妙莊嚴王本事品云。八萬四千人遠塵離垢得法眼凈。此義乃應通大小。而諸經中多以為小乘也。有人言勝鬘為方便之人。故自知作佛。法華據實行之人故不自知也。二經亦不相違。有人言此事不可思量解釋。如大智論釋畢定品云。五不
【現代漢語翻譯】 現代漢語譯本：有人問：『為什麼初學之人已經知道最終會歸於何處，卻要經過兩萬劫才能發起菩提心呢？如果這樣說，涅槃就應該是未完成的。如果《大般涅槃經》是已完成的，那麼《勝鬘經》就應該被認為是未完成的。而且，初學之人已經知道最終歸宿，怎麼還會證得阿羅漢果呢？』通常所說的『證』，是指達到究竟的境界才稱為證得。既然知道不是最終的境界，怎麼會去證得呢？而且，《法華論》中說明證得的自性法身與《勝鬘經》所說的沒有差別，不應該用『了』或『不了』以及理和教來解釋它們之間的差異。 有人說：『所謂三乘的初學之人，是指三乘根性的人初次信奉大乘，所以稱為初學。』這種解釋對於《勝鬘經》和《法華經》都沒有妨礙。《勝鬘經》是根據初信大乘的立場，所以說自己知道將來會成佛。《法華經》是針對三乘人尚未信奉一乘的立場，所以才會產生疑惑。有人說，《勝鬘經》中說三乘的初學之人不愚昧於佛法，自己知道將來會成佛，這是指那些根器銳利、能夠懸解頓悟的人，聽到三乘的教法就能領悟到一乘的道理，接受小乘的教法就能覺悟到大乘的道理。《法華經》中說阿羅漢仍然有疑惑，這是指那些根器遲鈍的人，聽到三乘就執著於三乘，接受小乘就安住于小乘。所以這兩部經並沒有互相違背。 有人問：『根器銳利的人沒有超過舍利弗（Sariputra）的，還有什麼根器更銳利的人能夠懸解頓悟呢？』 回答說：『《法華經》中說明舍利弗等有三種根器，他們大多是內心秘密地修菩薩行，外表顯現為聲聞，引導他人修行小乘罷了。』 有人問：『怎麼知道他們是聞小乘而懸解頓悟大乘呢？』 回答說：『義理上有四種情況：一是聞三乘悟三乘，二是聞一乘悟一乘，這兩種情況容易明白。三是聞一乘悟三乘，例如聽聞《大般涅槃經》的教法，反而成就了阿羅漢。四是聞三乘悟一乘，就是初學之人的情況。』 有人問：『《法華經》的經文中，有沒有聞一乘悟三乘的例子呢？』 回答說：『《妙莊嚴王本事品》中說，八萬四千人遠離塵垢，得到清凈的法眼。這個義理應該可以通於大乘和小乘，而各經中大多認為是小乘。』有人說，《勝鬘經》是爲了方便教化眾生，所以說自己知道將來會成佛。《法華經》是根據實際修行的人，所以不自知將來會成佛。這兩部經也沒有互相違背。有人說，這件事不可思議，難以解釋。如同《大智度論》解釋畢定品時說，五種不……』
【English Translation】 English version: Someone asks: 'Why does a beginner, already knowing where they will ultimately return, take two myriads of kalpas to generate the Bodhi mind? If that's the case, Nirvana should be considered incomplete. If the Mahaparinirvana Sutra is complete, then the Shrimala Sutra should be considered incomplete. Moreover, how can a beginner, already knowing the ultimate destination, still attain the Arhat fruit?' Generally, 'attainment' refers to reaching the ultimate state. Since they know it's not the ultimate state, why would they attain it? Furthermore, the Lotus Sutra Treatise explains that the self-nature Dharmakaya attained is no different from what is described in the Shrimala Sutra. One shouldn't use 'complete' or 'incomplete,' as well as principle and teaching, to explain the differences between them. Someone says: 'The so-called beginner in the Three Vehicles refers to someone with the disposition for the Three Vehicles who initially believes in the Mahayana, hence the term beginner.' This explanation doesn't contradict either the Shrimala Sutra or the Lotus Sutra. The Shrimala Sutra is based on the perspective of initially believing in the Mahayana, so it says they know they will become a Buddha. The Lotus Sutra is aimed at those of the Three Vehicles who haven't yet believed in the One Vehicle, hence the arising of doubts. Someone says that the Shrimala Sutra states that beginners in the Three Vehicles aren't ignorant of the Dharma and know they will become a Buddha, referring to those with sharp faculties who can understand through suspension and sudden enlightenment, grasping the One Vehicle upon hearing the Three Vehicles, and awakening to the Mahayana upon receiving the Hinayana. The Lotus Sutra says that Arhats still have doubts, referring to those with dull faculties who cling to the Three Vehicles upon hearing them and abide in the Hinayana upon receiving it. Therefore, these two sutras don't contradict each other. Someone asks: 'No one's faculties are sharper than Sariputra's (Sariputra), so who else has faculties sharp enough to understand through suspension and sudden enlightenment?' The answer is: 'The Lotus Sutra explains that Sariputra and others have three kinds of faculties. They mostly cultivate the Bodhisattva path secretly, outwardly appearing as Shravakas, guiding others to practice the Hinayana.' Someone asks: 'How do we know they hear the Hinayana and understand the Mahayana through suspension and sudden enlightenment?' The answer is: 'There are four possibilities in terms of meaning: first, hearing the Three Vehicles and understanding the Three Vehicles; second, hearing the One Vehicle and understanding the One Vehicle. These two are easy to understand. Third, hearing the One Vehicle and understanding the Three Vehicles, such as hearing the teachings of the Mahaparinirvana Sutra and achieving Arhatship. Fourth, hearing the Three Vehicles and understanding the One Vehicle, which is the case of the beginner.' Someone asks: 'Does the text of the Lotus Sutra have an example of hearing the One Vehicle and understanding the Three Vehicles?' The answer is: 'The Wonderful Adornment King chapter says that eighty-four thousand people were freed from defilement and attained the pure Dharma eye. This meaning should be applicable to both the Mahayana and Hinayana, but most sutras consider it to be the Hinayana.' Someone says that the Shrimala Sutra is for the sake of expedient teaching, so it says they know they will become a Buddha. The Lotus Sutra is based on those who actually practice, so they don't know they will become a Buddha. These two sutras also don't contradict each other. Someone says that this matter is inconceivable and difficult to explain. As the Mahaprajnaparamita Shastra explains in the chapter on the Determined Ones, the five non-...'
思議中佛最不可思議。聲聞作佛不作佛唯佛能解。論者正可論其餘事。得佛時乃了。龍樹既秤得佛明乃了。凡夫豈可欲專決耶。后當更論此義也。
次明緣覺無領解義。
問。法華座何故無緣覺領解耶。又法華正會三乘何故無緣覺眾耶。
答。經師種種異說皆不分明。今略解釋之使易了也。佛為三根人開三乘。中根人鄙聲聞從師復憚佛道長遠。是以其人出無佛世成辟支佛。故法華座中無緣覺也。
問。若爾何故余經復明有緣覺耶。
答。總論緣覺凡有四種。一者本乘緣覺。謂本發緣覺心后得緣覺果。但此人有多經劫。而釋論及餘論略舉有二。一極遲百劫。百劫者此是大辟支。俱舍論秤犀角喻百劫也。二極速四世。中間則多小不定。此二種人成緣覺果決定不值佛。故華嚴云菩薩從兜率天下放光照之。若覺知者則舍壽入無餘。不覺者徙量他方無佛世界。大經譬之彗星義亦如是。中論云若佛不出世佛法已滅盡。諸辟支佛智從於遠離生。若爾者法華之座何由有緣覺耶。
問。大小緣覺未得果時見佛以不。如四世得果自三世已來得值佛不。乃至百劫未滿所作是問。
答。或值佛或不值佛此無定也。二者非本乘緣覺。其人本是聲聞于佛法中證得初果。初果人但十四生滿值佛則成羅漢。
不值佛成辟支。如此之人或有值佛義。以其成辟支竟。而佛便出世故有值佛義也。
問。華嚴云放光照之令滅及移他方。云何得值佛耶。
答。此人本願見佛與前人異。故不例也。
問。但初果不值佛成緣覺。二果三果不值佛亦成緣覺耶。
答。俱舍論云。二果不值佛法亦成緣覺。而不出三果文。但得那含竟值佛成羅漢脫。不值佛亦有成緣覺義。但此義既少故經論不出之耳。
問。大辟支根既利。何故說法不能令人得燸法乃至聖果耶。
答。辟支出無佛世時。此是正法已盡乃至亦無末法。此時眾生根鈍故無得燸法義耳。非辟支不能令其得道。辟支能化必利而所化必鈍。聲聞能化所化即通也。三者俱舍論復有部行緣覺。其人自有徒眾部儻。如佛有弟子眷屬故名部行。此人行行不必具滿百劫。亦可六十劫。如身子時節故也。
問。此人值佛不。
答。亦不值佛也。四者變化緣覺以眾生應見此人在佛世而悟故佛世有之也。
問。迦葉是何等根性耶。
答。此是本乘緣覺人。非七生須陀洹人也。
問。本乘緣覺有無量人。始自四世終訖百劫是何人耶。
答。迦葉智劣身子。即應是六十劫已下人也。
問。小乘義忍法已前猶有退。三乘根性未
【現代漢語翻譯】 現代漢語譯本 不成佛也能成為辟支佛（Pratyekabuddha，獨覺佛）。這樣的人或許有值佛（與佛相遇）的因緣，因為他最終成了辟支佛，而佛陀恰好出世，所以說有值佛的因緣。
問： 《華嚴經》中說，佛陀放光照耀，使眾生滅度或轉移到其他世界，這樣怎麼能說值佛呢？
答： 此人最初發愿要見佛，與前面所說的情況不同，所以不能相提並論。
問： 難道初果（Sotapanna，須陀洹）不值佛會成為緣覺，二果（Sakadagami，斯陀含）、三果（Anagami，阿那含）不值佛也會成為緣覺嗎？
答： 《俱舍論》中說，二果不值佛法也會成為緣覺，但沒有提到三果的情況。只有證得阿那含果位的人，值佛才能成為阿羅漢（Arhat），不值佛也有可能成為緣覺。只是這種情況很少，所以經論中沒有特別說明。
問： 大辟支佛的根器既然很利，為什麼說法卻不能使人得到燸法（暖法，Ushmagata）乃至聖果呢？
答： 辟支佛出現在沒有佛陀出世的時代，那時正法已經滅盡，甚至連末法時期都沒有。此時眾生的根器遲鈍，所以沒有得到暖法的可能性。並非辟支佛不能使他們得道。辟支佛能教化的人根器必定遲鈍，而聲聞（Sravaka）能教化的人根器則比較普遍。此外，《俱舍論》中還有部行緣覺，這種人有自己的徒眾和部屬，就像佛陀有弟子眷屬一樣，所以稱為部行。這種人修行的時間不一定需要一百劫，也可能只需要六十劫，就像身子（Sariputra，舍利弗）的時代一樣。
問： 這種人能值佛嗎？
答： 也不能值佛。第四種是變化緣覺，因為眾生應該看到此人在佛世時開悟，所以佛世才會有這種緣覺。
問： 迦葉（Kasyapa，迦葉波）是什麼根性的人呢？
答： 這是本乘緣覺的人，不是七生須陀洹的人。
問： 本乘緣覺有無量的人，從四世到一百劫不等，都是些什麼人呢？
答： 迦葉的智慧不如身子，應該屬於六十劫以下的人。
問： 小乘的義忍法（Ksanti，忍）之前還有退轉的可能，三乘的根性還沒有確定……
【English Translation】 English version One does not need to encounter a Buddha to become a Pratyekabuddha (Solitary Buddha). Such a person may have the karmic connection to encounter a Buddha, because they eventually become a Pratyekabuddha, and the Buddha happens to appear in the world, so it can be said they have the karmic connection to encounter a Buddha.
Question: The Avatamsaka Sutra says that the Buddha emits light to illuminate, causing beings to be liberated or transferred to other realms. How can this be considered encountering a Buddha?
Answer: This person's original vow was to see the Buddha, which is different from the previous case, so they cannot be compared.
Question: Is it only the first fruit (Sotapanna, Stream-enterer) who, without encountering a Buddha, becomes a Pratyekabuddha? Do the second fruit (Sakadagami, Once-returner) and third fruit (Anagami, Non-returner) also become Pratyekabuddhas without encountering a Buddha?
Answer: The Abhidharmakosa states that the second fruit can also become a Pratyekabuddha without encountering the Buddha's teachings, but it does not mention the third fruit. Only those who attain the Anagami fruit, upon encountering a Buddha, can become an Arhat. Without encountering a Buddha, they may also become a Pratyekabuddha. However, this is rare, so the sutras and treatises do not specifically mention it.
Question: Since the faculties of a great Pratyekabuddha are sharp, why can't their teachings enable people to attain Ushmagata (Warmth Stage) or even the noble fruits?
Answer: Pratyekabuddhas appear in times when there is no Buddha in the world. At that time, the Correct Dharma has already ended, and even the Dharma-Ending Age has not yet arrived. The faculties of beings are dull at this time, so there is no possibility of attaining the Warmth Stage. It is not that Pratyekabuddhas cannot enable them to attain the Path. Pratyekabuddhas can only transform those with dull faculties, while Sravakas (Hearers) can transform those with both sharp and dull faculties. Furthermore, the Abhidharmakosa mentions the Group-Following Pratyekabuddha. This type of person has their own disciples and followers, just like the Buddha has disciples and attendants, hence the name Group-Following. The practice of such a person does not necessarily require a full hundred kalpas; it may only require sixty kalpas, like the time of Sariputra.
Question: Does this person encounter a Buddha?
Answer: They also do not encounter a Buddha. The fourth type is the Transformation Pratyekabuddha, because beings should see this person attain enlightenment during the Buddha's time, so this type of Pratyekabuddha exists during the Buddha's time.
Question: What is the nature of Kasyapa?
Answer: This is a Pratyekabuddha of the Original Vehicle, not a Stream-enterer who is reborn seven times.
Question: There are countless Pratyekabuddhas of the Original Vehicle, ranging from four lifetimes to a hundred kalpas. Who are these people?
Answer: Kasyapa's wisdom is inferior to Sariputra's, so he should belong to those who require less than sixty kalpas.
Question: In the Hinayana teachings, there is still a possibility of regression before the Ksanti (Forbearance) stage. The nature of the Three Vehicles is not yet determined...
定有三乘相作義。忍法已去即三根已定無相作義。迦葉今住何位而值佛耶。
答。今須進退論之。若大辟支與佛齊。佛入道有二說。一云從燸法已入觀。至盡無生方出。辟支亦爾。二釋云佛從不凈觀已去至盡無生方出。大辟支亦然。迦葉是大辟支應勝身子。而不及身子。故知非大辟支。既非大辟支不得用前二說也。迦葉劣身子復勝七生滿人。即是中根辟文。可得住燸頂二善根。不值佛而成緣覺也。
問。緣覺住二善成聲聞。為退根性為不退根性耶。
答。燸頂既退墮惡道何不得退根性耶。俱舍論云緣覺住二善根時但聞佛教。依教得道轉名聲聞耳。實非退中根作下根也。今謂可具二人。一者退中根作下根。故緣覺成聲聞。二者迦葉之流不值佛即成緣覺。值佛即事佛為師也。為弟子故名聲聞耳。根性如故。此是不轉中根為下根也。復有不轉根義如七生人。不值佛成緣覺。實非退根義。迦葉緣覺成聲聞。豈有退根義耶。
問。法華明會三乘者會何緣覺人耶。
答。正會無佛世緣覺以初開此三乘故後會之。
問。無佛世緣覺何處有會耶。
答。其人入涅槃生余凈土中。為說法華方得會耳。
問。若爾法華但會二乘人耳。應不會三。
答。眾中有求緣覺人。為此人故亦
【現代漢語翻譯】 現代漢語譯本： 問：確定有三乘（Sanskrit: triyāna，指聲聞乘、緣覺乘、菩薩乘）相互作用的意義嗎？忍法（指四加行位的忍位）過去之後，就是三根（指利根、中根、鈍根）已經確定，沒有相互作用的意義。迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）現在處於什麼位置，才能值遇佛陀呢？ 答：現在需要進退兩方面來討論。如果大辟支佛（Pratyekabuddha，又名獨覺、緣覺，不依師教，觀十二因緣而悟道的修行者）與佛陀齊等，佛陀入道有兩種說法。一種說法是從燸法（四加行位的燸位）開始進入觀行，直到盡無生智（Anutpāda-jñāna，證悟不再輪迴的智慧）才出定。辟支佛也如此。另一種解釋是佛陀從不凈觀（Aśubha-bhāvanā，佛教的一種禪修方法，通過觀想身體的不凈來克服貪慾）開始，直到盡無生智才出定。大辟支佛也是這樣。迦葉是大辟支佛，應該勝過舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），但實際上不如舍利弗。因此可知他不是大辟支佛。既然不是大辟支佛，就不能用前面的兩種說法。迦葉不如舍利弗，但勝過七生滿人（指修行七世就能證果的人），就是中根辟支佛。可以住在燸位和頂位二善根（指四加行位的燸位和頂位），不值遇佛陀也能成就緣覺。 問：緣覺住在二善根時，成就聲聞（Śrāvaka，聽聞佛陀教法而證悟的修行者），是退失了根性，還是沒有退失根性呢？ 答：燸位和頂位既然會退墮到惡道，為什麼不能退失根性呢？《俱舍論》（Abhidharmakośa，佛教論書，闡述佛教的宇宙觀、修行方法等）說，緣覺住在二善根時，只是聽聞了佛教，依靠教法而得道，轉變名稱為聲聞罷了。實際上並非退失中根而成為下根。現在我認為可以有兩種情況。一種是退失中根而成為下根，所以緣覺成就了聲聞。另一種是迦葉這類人，不值遇佛陀就成就緣覺，值遇佛陀就以佛陀為師。因為是弟子，所以名為聲聞罷了。根性還是和原來一樣。這屬於不轉變中根為下根的情況。還有不轉變根性的情況，比如七生人，不值遇佛陀就成就緣覺，實際上並非退失根性的意義。迦葉緣覺成就聲聞，怎麼會有退失根性的意義呢？ 問：《法華經》（Saddharma Puṇḍarīka Sūtra，大乘佛教的重要經典）所說的會三乘（指將聲聞、緣覺、菩薩三乘歸於一佛乘），是會合哪一類緣覺人呢？ 答：主要是會合無佛世的緣覺，因為最初開顯這三乘，所以後來會合他們。 問：無佛世的緣覺在哪裡會合呢？ 答：這些人進入涅槃（Nirvāṇa，佛教的最高目標，指解脫輪迴）后，往生到其他清凈的國土中，為他們宣說法華經，才能會合。 問：如果這樣，《法華經》只是會合二乘人罷了，不應該會合三乘。 答：大眾中有尋求緣覺果位的人，爲了這些人，也...
【English Translation】 English version: Question: Is there a definite meaning to the interaction of the Three Vehicles (Sanskrit: triyāna, referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna)? Once the stage of Forbearance (Kṣānti, referring to the stage of Forbearance in the Four Preparatory Stages) has passed, the Three Roots (referring to sharp, medium, and dull faculties) are determined, and there is no meaning of interaction. In what position does Kāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) now reside to encounter the Buddha? Answer: Now, we need to discuss it from both progressive and regressive perspectives. If a Great Pratyekabuddha (also known as a Solitary Buddha, one who attains enlightenment by observing the twelve links of dependent origination without a teacher) is equal to the Buddha, there are two explanations for the Buddha's entry into the path. One explanation is that from the stage of Warmth (Uṣmagata, the stage of Warmth in the Four Preparatory Stages), one enters into contemplation and only emerges upon reaching the Exhaustion of Non-arising (Anutpāda-jñāna, the wisdom of realizing no more rebirth). The Pratyekabuddha is the same. Another explanation is that the Buddha, from the contemplation of impurity (Aśubha-bhāvanā, a Buddhist meditation method to overcome desire by contemplating the impurity of the body) onwards, only emerges upon reaching the Exhaustion of Non-arising. The Great Pratyekabuddha is also like this. Kāśyapa is a Great Pratyekabuddha and should surpass Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), but in reality, he is not as good as Śāriputra. Therefore, it can be known that he is not a Great Pratyekabuddha. Since he is not a Great Pratyekabuddha, the previous two explanations cannot be used. Kāśyapa is inferior to Śāriputra but surpasses a person who fulfills seven lifetimes (referring to someone who can attain enlightenment after practicing for seven lifetimes), which means he is a Pratyekabuddha with medium faculties. He can reside in the two good roots of Warmth and Peak (referring to the stages of Warmth and Peak in the Four Preparatory Stages), and he can attain Pratyekabuddhahood without encountering the Buddha. Question: When a Pratyekabuddha resides in the two good roots and attains Śrāvakaship (a disciple who attains enlightenment by hearing the Buddha's teachings), does he regress in his faculties, or does he not regress? Answer: Since the stages of Warmth and Peak can regress to evil realms, why can't the faculties regress? The Abhidharmakośa (a Buddhist treatise explaining the Buddhist cosmology, methods of practice, etc.) says that when a Pratyekabuddha resides in the two good roots, he only hears the Buddha's teachings and attains the path by relying on the teachings, merely changing his name to Śrāvaka. In reality, he does not regress from medium faculties to lower faculties. Now, I think there can be two situations. One is that he regresses from medium faculties to lower faculties, so the Pratyekabuddha attains Śrāvakaship. The other is that people like Kāśyapa attain Pratyekabuddhahood if they do not encounter the Buddha, and they take the Buddha as their teacher if they encounter the Buddha. Because they are disciples, they are merely called Śrāvakas. The faculties are still the same as before. This belongs to the situation where the medium faculties are not transformed into lower faculties. There is also the situation where the faculties are not transformed, such as a person who fulfills seven lifetimes, who attains Pratyekabuddhahood without encountering the Buddha, which is not the meaning of regressing in faculties. Kāśyapa, a Pratyekabuddha, attains Śrāvakaship, how can there be the meaning of regressing in faculties? Question: Which type of Pratyekabuddha does the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, an important scripture of Mahayana Buddhism) say will be united in the One Vehicle (meaning to unite the Three Vehicles of Śrāvakas, Pratyekabuddhas, and Bodhisattvas)? Answer: It mainly unites the Pratyekabuddhas of the Buddha-less age because it initially reveals these Three Vehicles, so it unites them later. Question: Where do the Pratyekabuddhas of the Buddha-less age unite? Answer: These people enter Nirvāṇa (the ultimate goal of Buddhism, referring to liberation from the cycle of rebirth) and are reborn in other pure lands. Only by preaching the Lotus Sutra to them can they be united. Question: If that's the case, the Lotus Sutra only unites the people of the Two Vehicles, and it shouldn't unite the Three Vehicles. Answer: Among the assembly, there are people seeking the fruit of Pratyekabuddhahood. For these people, also...
須會三。又為二人皆得會三。不必為三人會三也。
問。何故唯有聲聞領解無緣覺領解耶。
答。本乘緣覺不在座故不得領解。因人行淺故未得同三根聲聞領解受記。是故不說也。變化緣覺不須明其領解也。又法華會所無也。
問。大辟支百劫行行聞法華一說即悟如身子耶。
答曰。此義不定應當分別。若取三乘利鈍而判。身子不及大緣覺一聞既悟。緣覺勝身子即聞略說便解也。而不例者。此中三根聲聞久劫習大乘。故今始得緣覺。雖利不習大乘者則未得悟也。又三根人皆是方便人故聞經得悟。實行百劫緣覺義即不爾。
問。法華三根人悟為皆是權行亦是實行。
答。皆是權行。
問。不發餘人跡云何皆是權行。
答。攝大乘論云。身子等得受記者。是化人為欲引未定聲聞。直趣佛道。已定之者令其練根。
問。云何名定未定聲聞。
答。小乘義忍法之前三乘未定。忍法則定也。又余經雲鬚菩提本是青龍陀佛。又經云是阿維顏。阿維顏者十地頂人也。又大經明迦栴延及薄拘羅皆云顯發如來。方便密教來至佛所故知皆權行也。晚見法華論明十種人與舊判不同。今通會之論。譬喻品從火宅文已去竟壽量品良醫辟。總明十人。
論曰。自此已下為七種
具足煩惱性眾生。說七種譬喻對治七種增上慢。應知也。又為三種無煩惱人三昧解脫等染慢。應知何等七種具足煩惱性人。一者求勢力人。二求聲聞解脫人。三求大乘人。四有定人。五無定人。六集功德人。七無功德人。七種增上慢者。一者顛倒求功德增上慢。以世間諸煩惱熾燃而以天人為妙境界果報為對治此。故說火宅譬喻。第二聲聞人一向增上慢。謂我乘與如來乘無差別。如是顛倒妄取為對治此。故說窮子譬喻。三者大乘人一向增上慢。謂無別聲聞辟支佛乘。顛倒妄執為對治此。故說雲雨譬。四者實無而有增上慢人。以有世間三昧三摩䟦提實無涅槃。而生涅槃想。為對治此故說化城譬。五者散亂實無有定。過去有大乘善根而不覺知。彼不求大乘于狡劣心中虛妄解以為第一乘。對治此故說系寶珠譬。六者集功德人說大乘法。而取非大乘。對治此故說王髻中明珠譬。七者無功德人于第一乘不集諸善根。說第一義不取為第一。為對治此故說醫師譬。論又釋云。第一人以世間種種善根三昧功德方便令入涅槃故。第二人以三為一令入大乘故。第三人者令知種種乘諸佛如來平等說法。隨眾生善根種子生牙故。第四人者方便令入涅槃城故。涅槃城者諸禪三昧城。過此城已入大涅槃城故。第五人者示現過去善根令憶念教令入三昧故
【現代漢語翻譯】 現代漢語譯本： 對於具有煩惱本性的眾生，宣說七種譬喻來對治七種增上慢，應當瞭解。此外，爲了三種沒有煩惱的人的三昧、解脫等染慢，也應當瞭解。哪七種是具有煩惱本性的人呢？第一種是追求勢力的人，第二種是追求聲聞解脫的人，第三種是追求大乘的人，第四種是有禪定的人，第五種是沒有禪定的人，第六種是積聚功德的人，第七種是沒有功德的人。 七種增上慢是：第一種是顛倒追求功德的增上慢。因為世間的各種煩惱熾盛燃燒，卻以天人的美好境界果報作為對治，因此說了火宅的譬喻。第二種是聲聞人一味地增上慢，認為自己的乘（yana）與如來（Tathagata）的乘沒有差別，像這樣顛倒錯誤地執取，爲了對治這種現象，所以說了窮子的譬喻。第三種是大乘人一味地增上慢，認為沒有其他的聲聞乘（Śrāvakayāna）、辟支佛乘（Pratyekabuddhayāna），像這樣顛倒錯誤地執著，爲了對治這種現象，所以說了雲雨的譬喻。第四種是實際上沒有卻認為有的增上慢的人，他們擁有世間的三昧（samādhi）、三摩缽提（samāpatti），實際上沒有涅槃（nirvāṇa），卻產生涅槃的想法，爲了對治這種現象，所以說了化城的譬喻。第五種是散亂而實際上沒有禪定的人，過去有大乘的善根卻不覺知，他們不尋求大乘，在狡詐低劣的心中虛妄地理解，認為這是第一乘（ekayāna），爲了對治這種現象，所以說了系寶珠的譬喻。第六種是積聚功德的人，宣說大乘法，卻取著非大乘的法，爲了對治這種現象，所以說了王髻中明珠的譬喻。第七種是沒有功德的人，對於第一乘不積聚各種善根，宣說第一義卻不認為是第一，爲了對治這種現象，所以說了醫師的譬喻。 論中又解釋說：第一種人，用世間的種種善根、三昧功德方便，令其進入涅槃的緣故。第二種人，用三乘歸一乘的方便，令其進入大乘的緣故。第三種人，令其知道種種乘，諸佛如來平等說法，隨著眾生的善根種子生根發芽的緣故。第四種人，方便令其進入涅槃城的緣故。涅槃城是指諸禪三昧之城，過了此城之後，就能進入大涅槃城的緣故。第五種人，示現過去的善根，令其憶念，教令其進入三昧的緣故。
【English Translation】 English version: For sentient beings who are full of afflictions, seven parables are taught to counteract seven types of arrogance. These should be understood. Furthermore, the defilements of pride related to samādhi and liberation for three types of people without afflictions should also be understood. What are the seven types of people who are full of afflictions? The first is someone who seeks power. The second is someone who seeks liberation as a Śrāvaka (Hearer). The third is someone who seeks the Mahāyāna (Great Vehicle). The fourth is someone who has meditative stabilization (dhyāna). The fifth is someone who does not have meditative stabilization. The sixth is someone who accumulates merit. The seventh is someone who does not have merit. The seven types of arrogance are: The first is the arrogance of perversely seeking merit. Because worldly afflictions are blazing intensely, they take the excellent realms and karmic results of gods and humans as the antidote. Therefore, the parable of the burning house is told. The second is the one-sided arrogance of Śrāvakas, who think that their vehicle (Śrāvakayāna) is no different from the Tathāgata's (Thus Gone One) vehicle (Tathāgatayāna). To counteract this perverse and mistaken grasping, the parable of the prodigal son is told. The third is the one-sided arrogance of Mahāyāna practitioners, who think that there are no separate Śrāvakayāna or Pratyekabuddhayāna (Solitary Realizer Vehicle). To counteract this perverse and mistaken clinging, the parable of the cloud and rain is told. The fourth is the arrogance of someone who thinks they have something they do not actually have. They have worldly samādhi (concentration) and samāpatti (attainment), but they do not actually have nirvāṇa (liberation), yet they generate the thought of nirvāṇa. To counteract this, the parable of the phantom city is told. The fifth is someone who is scattered and actually does not have meditative stabilization. They had Mahāyāna roots of virtue in the past but are not aware of it. They do not seek the Mahāyāna, and in their cunning and inferior minds, they falsely understand it to be the supreme vehicle (ekayāna). To counteract this, the parable of the jewel sewn into the robe is told. The sixth is someone who accumulates merit and speaks about the Mahāyāna Dharma (teachings), but grasps onto what is not the Mahāyāna. To counteract this, the parable of the jewel in the king's topknot is told. The seventh is someone who does not have merit and does not accumulate various roots of virtue in the supreme vehicle. They speak about the ultimate meaning but do not take it as supreme. To counteract this, the parable of the physician is told. The treatise further explains: The first type of person is led to enter nirvāṇa through various worldly roots of virtue, samādhi, merit, and skillful means. The second type of person is led to enter the Mahāyāna through the skillful means of unifying the three vehicles into one vehicle. The third type of person is made to know the various vehicles, and the Buddhas and Tathāgatas teach the Dharma equally, allowing the seeds of sentient beings' roots of virtue to sprout. The fourth type of person is skillfully led to enter the city of nirvāṇa. The city of nirvāṇa refers to the city of various dhyānas (meditative absorptions) and samādhis. After passing this city, one enters the great city of nirvāṇa. The fifth type of person is shown their past roots of virtue, causing them to remember and teaching them to enter samādhi.
。第六人者說大乘法。此法門同十地行滿。諸佛如來密與授記故。第七人者根未熟為令熟。故示現涅槃果。為此等義如來說七種譬喻。次為三種無煩惱人染慢顛倒信故。一者信種種乘。二者信世間涅槃異。三者信彼此身異。為對治此三種染說三種平等法。一者乘平等與聲聞授記。唯有大乘無二乘故。二者世間涅槃平等。以多寶如來已入涅槃示現世間涅槃平等故。三者身平等。多寶如來已入涅槃復示現身。自身他身法身平等無差別故。是無煩惱人染慢見彼此身所作差別。以不知彼此佛性法身平等故。論文顯易見。若未解者今更敘釋之。論意從譬喻文已去竟壽量中醫譬凡有七譬但撮此七譬為七種有煩惱人說。
問。說火宅舊云爲中根聲聞人說。云何言為凡夫著五欲妙境界者說耶。
答。論意與從來亦不相違。火宅譬可含二義。一者廣明火宅眾苦熾燃。以此引出諸子者。此為凡夫說也。若出宅以後索車賜車賜車不虛等。此為聲聞未解者說之。合而言之說火宅令出凡夫地。唐捐三車后等賜大車。令出二乘地。亦得一人始終具此二義。亦得為二人說此二譬。論但舉其一故為凡。從來舊亦但為明其一。故為聖早日著文疏已兩兼之。可得雙用也。
問。第二窮子譬乃是中根人領解。云何言此譬為對治謂二乘與佛乘
【現代漢語翻譯】 現代漢語譯本：第六種人宣說大乘佛法。這種法門等同於十地菩薩的修行圓滿。諸佛如來秘密地為他們授記。第七種人是根器尚未成熟，爲了讓他們成熟，所以示現涅槃的果位。爲了這些意義，如來說了七種譬喻。接下來是爲了三種沒有煩惱的人，因為他們有染污、傲慢和顛倒的信念。第一種人相信種種不同的乘（yana，交通工具，比喻不同的修行方法），第二種人相信世間的涅槃和真正的涅槃是不同的，第三種人相信自身和他身是不同的。爲了對治這三種染污，佛說了三種平等法。第一是乘平等，為聲聞（śrāvaka，聽聞佛法而修行的弟子）授記，因為只有大乘（Mahāyāna，偉大的交通工具，比喻能普度眾生的佛法），沒有二乘。第二是世間涅槃平等，因為多寶如來（Prabhūtaratna）已經進入涅槃，但仍然示現在世間，表明涅槃是平等的。第三是身平等，多寶如來已經進入涅槃，又再次示現身，說明自身、他身和法身（Dharmakāya，佛的法性之身）是平等沒有差別的。這些沒有煩惱的人，因為有染污、傲慢，並且認為自身和他身有所差別，是因為他們不瞭解自身、他身的佛性法身是平等的緣故。論文的文字顯而易見。如果還有不理解的人，現在再進一步解釋。論文的意思是從譬喻文開始，到《壽量品》結束，其中譬喻共有七種，但這裡只選取這七種譬喻，為七種有煩惱的人宣說。 問：在《火宅喻》中，以前說是為中等根器的聲聞人說的。為什麼現在說是為執著於五欲妙境界的凡夫說的呢？ 答：論文的意思與以前的說法並不矛盾。《火宅喻》可以包含兩種含義。一是廣泛地說明火宅中眾多的痛苦熾熱燃燒，用這個來引出諸子，這是為凡夫說的。如果說出了火宅以後，索要車、賜予車、賜車不虛等，這是為聲聞中尚未理解的人說的。合起來說，說《火宅喻》是爲了讓眾生脫離凡夫地，捨棄三車后賜予大車，是爲了讓眾生脫離二乘地。也可以說一個人始終具備這兩種含義，也可以說是為兩個人說這兩種譬喻。論文只是舉出其中的一種，所以說是為凡夫說的。以前的說法也只是爲了說明其中的一種，所以說是為聖人說的。早期的著文和疏解已經兼顧了這兩種說法，可以同時使用。 問：第二個《窮子喻》是中等根器的人領悟理解的。為什麼說這個譬喻是爲了對治認為二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）與佛乘（Buddhayāna，佛乘）
【English Translation】 English version: The sixth type of person expounds the Mahāyāna (Great Vehicle) Dharma. This Dharma gate is equivalent to the complete practice of the Ten Bhūmis (Ten Grounds of Bodhisattvas). The Buddhas and Tathāgatas (Thus Come Ones) secretly bestow predictions upon them. The seventh type of person has immature roots, and to mature them, the fruit of Nirvāṇa (cessation of suffering) is demonstrated. For these meanings, the Tathāgata spoke of seven parables. Next, it is for three types of people without afflictions, because they have defilements, arrogance, and inverted beliefs. The first type believes in various Yānas (vehicles, metaphors for different paths of practice). The second type believes that worldly Nirvāṇa and true Nirvāṇa are different. The third type believes that one's own body and the bodies of others are different. To counteract these three types of defilements, the Buddha spoke of three types of equality. The first is Yāna equality, bestowing predictions upon the Śrāvakas (disciples who hear and practice the Dharma), because there is only the Mahāyāna, and no Two Vehicles. The second is worldly Nirvāṇa equality, because Prabhūtaratna (Many Treasures) Tathāgata has already entered Nirvāṇa, but still appears in the world, demonstrating that Nirvāṇa is equal. The third is body equality, Prabhūtaratna Tathāgata has already entered Nirvāṇa, and again demonstrates his body, explaining that one's own body, the bodies of others, and the Dharmakāya (Dharma Body, the body of the Dharma nature of the Buddha) are equal and without difference. These people without afflictions, because they have defilements, arrogance, and see differences between their own bodies and the bodies of others, it is because they do not understand that the Buddha-nature Dharmakāya of themselves and others is equal. The text of the treatise is clear and easy to see. If there are still those who do not understand, I will now explain it further. The meaning of the treatise is from the parable text onwards, ending with the 'Lifespan Chapter,' where there are seven parables in total, but here only these seven parables are selected to be spoken for the seven types of people with afflictions. Question: In the 'Parable of the Burning House,' it was previously said to be spoken for Śrāvakas of medium capacity. Why is it now said to be spoken for ordinary people attached to the wonderful realms of the five desires? Answer: The meaning of the treatise does not contradict the previous statement. The 'Parable of the Burning House' can contain two meanings. One is to broadly explain the numerous sufferings burning intensely in the burning house, using this to lead out the children, which is spoken for ordinary people. If, after leaving the house, they ask for carts, are given carts, and the giving of carts is not in vain, etc., this is spoken for Śrāvakas who have not yet understood. Combining them, the 'Parable of the Burning House' is spoken to allow beings to escape the realm of ordinary people, and after abandoning the three carts, they are given a great cart, which is to allow beings to escape the realm of the Two Vehicles. It can also be said that one person possesses both meanings from beginning to end, or it can be said that these two parables are spoken for two people. The treatise only mentions one of them, so it is said to be spoken for ordinary people. The previous statement was also only to explain one of them, so it was said to be spoken for sages. Early writings and commentaries have already taken both statements into account, and they can be used simultaneously. Question: The second 'Parable of the Prodigal Son' is understood by people of medium capacity. Why is it said that this parable is to counteract the view that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Buddha Vehicle (Buddhayāna)
平等說之耶。
答。亦二兼也。若望中根領解則如舊判。若取中根是權行人。助佛開秘密藏者。則如論判譬喻品初已具明此二義也。論但舉為凡由來。但明為聖。今可兩而用之。
問。說窮子譬云何明大小乘異耶。
答。大乘豪貴譬如長者。小乘鄙劣如貧窮除糞之人。著文疏已明此義也。
問。第三人云何言無小乘。
答。此是彈執無聲聞義。執無聲聞者言。一向都無聲聞。論破此故說雲雨譬。明隨根不同三草二木。何故無聲聞人耶。
問。第四化城譬為下根聲聞說之。云何乃言為增上慢人得世俗禪定。謂得涅槃破此人。故說化城譬耶。
答。兩兼如前釋。
問。說化城云何破此執耶。
答。此人得世俗禪定。如釋論云此人得四禪時謂得四果。今破此病故言二乘真證涅槃尚是化作。非是實有汝所得者豈是實耶。又前說小乘真涅槃。以破其無而謂有。次作化城譬令進至實所。餘三人論文顯不須簡之。次明三種無煩惱人。即是羅漢有三種執。一執乘異不知同一乘。為破此病故說一乘。次執世間涅槃異執。世間涅槃異者。謂生身是。世間非是涅槃滅身是涅槃。為破此病明多寶入涅槃即此身是涅槃非滅身也。三執彼此身異。彼此身異者不知十方佛同一法身。為破此病
【現代漢語翻譯】 現代漢語譯本： 問：所說的平等是指什麼？
答：這裡有兩種含義。如果從中間根器的人領悟的角度來看，就如之前的判釋。如果認為中間根器的人是權巧方便的修行者，幫助佛陀開啟秘密藏，那麼就如《法華經》譬喻品一開始所詳細說明的這兩種含義。經論只是舉例說明凡夫的由來，只是說明成為聖人。現在可以兩者都採用。
問：用窮子譬喻如何說明大乘和小乘的區別？
答：大乘的豪貴就像長者（指具有菩薩心的人），小乘的鄙劣就像貧窮的除糞之人（指只求自利的人）。註釋文章已經明確說明了這個含義。
問：既然如此，為什麼第三種人（指聲聞乘）又說沒有小乘呢？
答：這是爲了駁斥那些執著于沒有聲聞乘的觀點。那些執著于沒有聲聞乘的人說，一直以來都沒有聲聞乘。經論爲了破斥這種觀點，所以用下雨的比喻，說明隨著根器的不同，有三草二木（指不同根器的眾生）。為什麼會沒有聲聞乘的人呢？
問：第四個化城（nirmana-nagara）的比喻是為下根器的聲聞（sravaka）說的。為什麼又說是為那些增上慢人（adhimanika），他們得到了世俗的禪定（dhyana），認為自己得到了涅槃（nirvana），爲了破斥這些人，才說化城這個比喻呢？
答：兩種含義都兼顧，如前面的解釋。
問：說化城如何破斥這種執著呢？
答：這些人得到了世俗的禪定。如《大智度論》所說，這些人得到四禪（catvari dhyanani）時，認為自己得到了四果（catvari phalani）。現在爲了破斥這種毛病，所以說二乘（sravakayana and pratyekabuddhayana）的真實涅槃尚且是化現出來的，不是真實存在的，你所得到的又怎麼會是真實的呢？而且前面說小乘的真涅槃，是爲了破斥他們沒有涅槃卻認為有的觀點。接著用化城這個比喻，讓他們前進到真實的地方。其餘三種人，經論文中明顯不需要加以區分。接下來闡明三種沒有煩惱的人，也就是阿羅漢（arhat），他們有三種執著。第一種是執著于乘（yana）的不同，不知道是同一佛乘（ekayana）。爲了破斥這種毛病，所以說一乘。第二種是執著於世間和涅槃的不同。執著於世間和涅槃不同的人，認為生身是世間，不是涅槃，滅身才是涅槃。爲了破斥這種毛病，說明多寶（Prabhutaratna）入涅槃，就是這個身體是涅槃，不是滅身。第三種是執著于彼此身體的不同。執著于彼此身體不同的人，不知道十方佛（dasabala buddha）是同一法身（dharma-kaya）。爲了破斥這種毛病。
【English Translation】 English version: Question: Does 'equality' refer to?
Answer: It encompasses both aspects. If viewed from the perspective of those with middling faculties understanding, it remains as previously judged. If those with middling faculties are considered expedient practitioners who assist the Buddha in revealing the secret treasury, then it aligns with the detailed explanation of these two meanings at the beginning of the 'Parable' chapter in the Sutra. The Sutra only cites the origin of ordinary beings and clarifies their attainment of sainthood. Now, both interpretations can be applied.
Question: How does the parable of the poor son illustrate the difference between the Mahayana and Hinayana?
Answer: The noble and wealthy of the Mahayana are likened to the elder (referring to those with Bodhisattva minds), while the base and inferior of the Hinayana are like the poor person who removes excrement (referring to those who only seek self-benefit). The commentary has already clearly explained this meaning.
Question: Given this, why is it said that there is no Hinayana for the third type of person (referring to the Sravakayana)?
Answer: This is to refute those who cling to the view that there is no Sravakayana. Those who cling to the absence of the Sravakayana say that there has never been a Sravakayana. The Sutra uses the analogy of rain to refute this view, explaining that depending on the faculties, there are three grasses and two trees (referring to beings of different capacities). Why would there be no Sravakayana practitioners?
Question: The fourth parable of the phantom city (nirmana-nagara) is spoken for the Sravakas (sravaka) of lower faculties. Why is it also said to be for those with increased arrogance (adhimanika) who have attained worldly meditative states (dhyana), believing they have attained Nirvana (nirvana)? Why is the parable of the phantom city spoken to refute these people?
Answer: It encompasses both aspects, as explained earlier.
Question: How does the parable of the phantom city refute this clinging?
Answer: These people have attained worldly meditative states. As the Mahaprajnaparamita-sastra says, when these people attain the four dhyanas (catvari dhyanani), they believe they have attained the four fruits (catvari phalani). Now, to refute this fault, it is said that even the true Nirvana of the Two Vehicles (sravakayana and pratyekabuddhayana) is merely a transformation, not truly existent. How could what you have attained be real? Furthermore, the previous discussion of the true Nirvana of the Hinayana was to refute their view of having Nirvana when they do not. Then, the parable of the phantom city is used to lead them to the true destination. The Sutra clearly indicates that the remaining three types of people do not need to be distinguished. Next, it clarifies the three types of people without afflictions, that is, the Arhats (arhat), who have three types of clinging. The first is clinging to the difference in vehicles (yana), not knowing that it is the One Buddha Vehicle (ekayana). To refute this fault, the One Vehicle is spoken. The second is clinging to the difference between the worldly and Nirvana. Those who cling to the difference between the worldly and Nirvana believe that the living body is the worldly, not Nirvana, and that the extinguished body is Nirvana. To refute this fault, it is explained that Prabhutaratna's (Prabhutaratna) entering Nirvana is with this body, not the extinguished body. The third is clinging to the difference between their own bodies and others' bodies. Those who cling to the difference between their own bodies and others' bodies do not know that the Buddhas of the ten directions (dasabala buddha) are of the same Dharma-kaya (dharma-kaya). To refute this fault.
故說多寶佛入涅槃復現自身他身。同一佛性法身無有差別。即是顯十方佛同一法身義也。
問。前作三週判經今論為十人者將不相違。
答。論但通明為十人。七人是有煩惱人三人是無煩惱人。而不失三週意。三週亦不失為十人意。即可得兩而用之。
問。依論七譬破七病者方便品復破何病耶。
答。依論三種無煩惱人中。第一謂乘異病。方便品正破此義。故論下文云。方便品有五分正為破二明一也。次論大事因緣義有六重。初解開示悟入。有人言開者略開三顯一。示者廣開三顯一。悟者略開近顯遠。入者廣開近顯遠。以經四章故有四義。
評曰。不然。佛于初段即開示悟入。不應二章方乃具四。有人言初句據理餘三約解。凡論眾生所以不知作佛者。良由五濁八苦障。其心用五濁用若強能障當果之理。理不得顯即是閉義。如來出世說此經教而眾生開除五濁障累。佛果知見即顯。故名為開言清凈者五濁在心當果之理不顯。即有穢累之義。今五濁既不能為障即當果之理既顯然。故名清凈也。后三約解者。以其雖有當果知見不能自知。今欲令其得知生聞惠之解。故名示佛知見。復令得思惠解名悟佛知見。后令進得修惠解名入佛知見。
評曰。開示悟入次第相生何故。初明其理后三明解
【現代漢語翻譯】 現代漢語譯本：因此說多寶佛（Prabhutaratna Buddha，過去佛名）入涅槃后又顯現自身和他身。同一佛性法身沒有差別，這就是顯示十方諸佛同一法身的意義。
問：前面將經文判為三週說法，現在說有十種人聽聞，這難道不相違背嗎？
答：論中只是總括地說明有十種人。七種人是有煩惱的人，三種人是無煩惱的人。但這並不妨礙三週說法的意義，三週說法也不妨礙有十種人的意義。可以同時採用這兩種說法。
問：依照《法華經論》，用七個比喻破除七種病，那麼《方便品》又破除什麼病呢？
答：依照《法華經論》，三種無煩惱的人中，第一種是認為有不同乘（Yana，交通工具，比喻不同的教法）的病。《方便品》正是破除這種意義。所以《法華經論》下文說，《方便品》有五分，正是爲了破二（破除二乘）而明一（闡明一佛乘）。其次，《法華經論》中大事因緣的意義有六重，最初是開、示、悟、入。有人說，『開』是略微地開啟三（三乘）而顯現一（一佛乘），『示』是廣泛地開啟三而顯現一，『悟』是略微地開啟近（小乘）而顯現遠（大乘），『入』是廣泛地開啟近而顯現遠。因為經文有四章，所以有四種意義。
評：不是這樣的。佛在最初一段就已經開、示、悟、入了，不應該到第二章才具備這四種意義。有人說，第一句是根據理，其餘三句是根據解。凡是說眾生所以不能成佛的原因，是因為五濁（五種污染）和八苦（八種苦難）障礙了他們的心。五濁的作用如果強烈，就能障礙當來果的道理，道理不能顯現就是閉塞的意義。如來出世，宣說這部經教，眾生就能夠去除五濁的障礙，佛果的知見就顯現了，所以叫做『開』。說清凈，是因為五濁在心中，當來果的道理不能顯現，就有污穢的含義。現在五濁既然不能成為障礙，當來果的道理既然顯現，所以叫做清凈。後面的『示』、『悟』、『入』是根據解來說的。因為他們雖然有當來果的知見，卻不能自己知道，現在要讓他們得知，產生聞慧的理解，所以叫做『示佛知見』。再讓他們得到思慧的理解，叫做『悟佛知見』。最後讓他們進一步得到修慧的理解，叫做『入佛知見』。
評：開、示、悟、入是次第相生的，為什麼先說明理，後面三種才說明解呢？
【English Translation】 English version: Therefore, it is said that Prabhutaratna Buddha (meaning 'Many Jewels Buddha'), after entering Nirvana, reappears with his own body and other bodies. The same Buddha-nature Dharmakaya (Dharma body) has no difference. This is to reveal the meaning that the Buddhas of the ten directions share the same Dharmakaya.
Question: Earlier, the sutra was judged to have three cycles of teachings. Now it is said that there are ten types of people who hear it. Does this not contradict each other?
Answer: The treatise only generally explains that there are ten types of people. Seven types of people are those with afflictions, and three types are those without afflictions. But this does not hinder the meaning of the three cycles of teachings, and the three cycles of teachings do not hinder the meaning of having ten types of people. Both can be adopted simultaneously.
Question: According to the Sutra on the Lotus Blossom of the Fine Dharma, using seven parables to break seven illnesses, what illness does the Expedient Means chapter break?
Answer: According to the Sutra on the Lotus Blossom of the Fine Dharma, among the three types of people without afflictions, the first is the illness of believing in different Yanas (vehicles, metaphors for different teachings). The Expedient Means chapter precisely breaks this meaning. Therefore, the text of the Sutra on the Lotus Blossom of the Fine Dharma says that the Expedient Means chapter has five parts, precisely to break the two (breaking the two vehicles) and reveal the one (elucidating the One Buddha Vehicle). Furthermore, the meaning of the great event and condition in the Sutra on the Lotus Blossom of the Fine Dharma has six layers. The first is opening, showing, awakening, and entering. Some say that 'opening' is slightly opening the three (three vehicles) and revealing the one (One Buddha Vehicle), 'showing' is widely opening the three and revealing the one, 'awakening' is slightly opening the near (Small Vehicle) and revealing the far (Great Vehicle), and 'entering' is widely opening the near and revealing the far. Because the sutra has four chapters, there are four meanings.
Commentary: That is not so. The Buddha already opened, showed, awakened, and entered in the initial section. It should not be that these four meanings are only complete in the second chapter. Some say that the first sentence is based on principle, and the remaining three sentences are based on understanding. The reason why sentient beings cannot become Buddhas is because the five turbidities (five defilements) and eight sufferings (eight kinds of suffering) obstruct their minds. If the effect of the five turbidities is strong, it can obstruct the principle of the future result. If the principle cannot be revealed, it is the meaning of being closed. When the Tathagata (another name for Buddha) appears in the world and proclaims this sutra, sentient beings can remove the obstacles of the five turbidities, and the knowledge and vision of the Buddha-fruit will be revealed, so it is called 'opening'. Saying 'pure' is because the five turbidities are in the mind, and the principle of the future result cannot be revealed, so there is the meaning of defilement. Now that the five turbidities cannot become obstacles, and the principle of the future result is revealed, it is called 'pure'. The later 'showing', 'awakening', and 'entering' are based on understanding. Because they have the knowledge and vision of the future result but cannot know it themselves, now we want them to know it, to generate the understanding of hearing-wisdom, so it is called 'showing the Buddha-knowledge and vision'. Then, let them obtain the understanding of thinking-wisdom, called 'awakening the Buddha-knowledge and vision'. Finally, let them further obtain the understanding of cultivation-wisdom, called 'entering the Buddha-knowledge and vision'.
Commentary: Opening, showing, awakening, and entering arise in sequence. Why is the principle explained first, and the three later explain the understanding?
若。以三惠故分三者地前及登地有四十位。何不為四耶。又設明理及三惠義亦不然。理既未明佛性及法身。三惠亦不得佛性法身之解。終未是佛知見也。有人言初說三乘別教為開。次說三乘通教為示。第三說抑揚教為悟。第四說法華教為。入有人言三乘通教始說大乘為開。抑揚教為示。說無量義為悟。說法華為入。
評曰。教義前具評之。不應作此二釋也。又法華經中自有開示悟入。云何乃引前諸教耶。例如華嚴中自有五十二位。及此經自有三根領解。不應引經外之文也。有人言開示悟入者。現瑞中四華正表今四事。從信方等破諸舊惡得到十住。十住始開佛知見如雨白華。次到十行分別諸法相貌即是示佛知見。如大白華。次入十回向事理不二即是悟佛知見。如小赤華。次知十地自然能通到般若海。謂入佛知見如大赤華也。故下明乘是寶車游於四方。即是游心四位中也。有人言三十心是開。初地至六地為示。七地至九地為悟。十地為入也。
評曰。尋華嚴纓絡仁王攝大乘論十七地論五凡夫論等。皆有五十二位。則地前有四十心。初即是十信。十信僧祇行行始乃得之。此二釋何故不明十信但取三十心十地耶。又大集分明辨四十心。三十如前。次有四等六度。復為十心不應不取也。又此經正明三根人皆得信解。
【現代漢語翻譯】 現代漢語譯本： 若有人問，因為有三種智慧的緣故，將地前和登地分為四十個位次，為什麼不分為四個位次呢？又假設說明理和三種智慧的意義，也是不合理的。因為理既然沒有明白佛性和法身，三種智慧也無法得到對佛性和法身的理解。最終仍然不是佛的知見。有人說，最初說三乘別教是『開』（kaī，開啟），其次說三乘通教是『示』（shì，顯示），第三說抑揚教是『悟』（wù，領悟），第四說法華教是『入』（rù，進入）。有人說，三乘通教開始說大乘是『開』，抑揚教是『示』，說無量義是『悟』，說法華是『入』。 評論說，教義已經在前面評論過了，不應該作這兩種解釋。而且《法華經》中自有開示悟入，為什麼還要引用之前的各種教義呢？例如《華嚴經》中自有五十二個位次，並且這部經自有三根領解，不應該引用經外的文字啊。有人說，開示悟入，現瑞中的四種花正好代表這四件事。從信方等破除各種舊的惡習，得到十住。十住開始開啟佛的知見，像雨一樣降下白花。其次到十行，分別各種法的相貌，就是顯示佛的知見，像大白花。其次進入十回向，事和理不二，就是領悟佛的知見，像小赤花。其次知道十地，自然能夠通達到般若海，就是進入佛的知見，像大赤花。所以下面說明乘是寶車，游於四方，就是游心於四位之中。有人說，三十心是『開』，初地到六地為『示』，七地到九地為『悟』，十地為『入』。 評論說，查閱《華嚴經》、《瓔珞經》、《仁王經》、《攝大乘論》、《十七地論》、《五凡夫論》等，都有五十二個位次，那麼地前有四十心。最初就是十信，十信僧祇行才能得到。這兩種解釋為什麼不說明十信，只取三十心和十地呢？而且《大集經》分明辨別四十心，三十心如前所述，其次有四等六度，又有十心，不應該不取啊。而且這部經正是說明三根的人都能得到信解。
【English Translation】 English version: If someone asks, 'Because of the three wisdoms, the stages before the Bhumi (bhūmi, ground or level) and the stages of ascending the Bhumi are divided into forty positions. Why not divide them into four positions?' Furthermore, assuming the explanation of the meaning of reason and the three wisdoms is also unreasonable. Since reason has not clarified Buddha-nature (buddha-dhātu) and Dharmakaya (dharmakāya, the body of the Dharma), the three wisdoms also cannot obtain an understanding of Buddha-nature and Dharmakaya. Ultimately, it is still not the knowledge and vision of the Buddha. Some say that initially, teaching the Three Vehicles (triyāna) as distinct teachings is 'opening' (kaī). Secondly, teaching the Three Vehicles as common teachings is 'showing' (shì). Thirdly, teaching the teaching of praise and blame is 'awakening' (wù). Fourthly, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is 'entering' (rù). Some say that the common teaching of the Three Vehicles begins by saying the Mahayana (mahāyāna, the Great Vehicle) is 'opening,' the teaching of praise and blame is 'showing,' saying the Immeasurable Meaning Sutra is 'awakening,' and the Lotus Sutra is 'entering.' The commentary says, 'The doctrines have already been commented on earlier; these two explanations should not be made. Moreover, the Lotus Sutra itself has opening, showing, awakening, and entering. Why then cite the previous teachings? For example, the Avatamsaka Sutra (Gaṇḍavyūha Sūtra) itself has fifty-two positions, and this sutra itself has the understanding of the three roots. One should not cite texts outside the sutra.' Some say that opening, showing, awakening, and entering are represented by the four flowers in the manifestation of auspicious signs. From faith, etc., destroying various old evils, one obtains the Ten Dwellings (daśa-sthita). The Ten Dwellings begin to open the Buddha's knowledge and vision, like white flowers raining down. Next, reaching the Ten Practices (daśa-caryā), distinguishing the appearances of various dharmas (dharma, teachings or phenomena) is showing the Buddha's knowledge and vision, like large white flowers. Next, entering the Ten Dedications (daśa-pariṇāmanā), where phenomena and principle are non-dual, is awakening the Buddha's knowledge and vision, like small red flowers. Next, knowing the Ten Bhumis (daśa-bhūmi), one can naturally reach the Prajna (prajñā, wisdom) sea, which is entering the Buddha's knowledge and vision, like large red flowers. Therefore, the following explanation that the vehicle is a precious chariot traveling in the four directions is traveling in the four positions of the mind. Some say that the thirty minds are 'opening,' the first Bhumi to the sixth Bhumi is 'showing,' the seventh Bhumi to the ninth Bhumi is 'awakening,' and the tenth Bhumi is 'entering.' The commentary says, 'Examining the Avatamsaka Sutra, the Inga Sutra, the Benevolent King Sutra, the Mahayana Samgraha, the Seventeen Bhumi Treatise, the Five Ordinary People Treatise, etc., all have fifty-two positions. Then, before the Bhumi, there are forty minds. The first is the Ten Faiths (daśa-śraddhā), which can only be obtained through the practice of the Ten Faiths for asamkhya-kalpas (asaṃkhya-kalpa, countless eons). Why do these two explanations not explain the Ten Faiths but only take the thirty minds and the Ten Bhumis? Moreover, the Mahasamnipata Sutra clearly distinguishes the forty minds. The thirty minds are as mentioned before, and next there are the four immeasurables and the six perfections, and again there are ten minds, which should not be omitted. Moreover, this sutra precisely explains that people of the three roots can all obtain faith and understanding.'
信解即十信。何故不取耶。有人言道惠初得見理。則是開佛知見。二者道種惠能分別諸法。謂示佛知見。三者一切智謂悟佛知見。四者一切種智謂入佛知見。以智唯有四故亦明四位也。
評曰。釋論一切智一切種智雖有總別為異一時得之。道惠種惠異說不同。然例佛智者。猶是實惠方便惠亦有一時得義。開示悟入似有深淺不同故不應同四智也。又四智位高開示悟入通於深淺。義非例。有人言約因緣義判之。謂因緣所生法知法是因緣而成名開佛知見。我說即是空。謂知因緣法是空名示佛知見也。亦為是假名謂識空不空皆是假名秤為悟也。亦是中道義即是入義也。
評曰。四義橫論耳。又四義之中初二后一正明諸法假名說。是教門亦非今意也。有人言約理四句論之非空非有為中道即是開。非空非有而能生空有即是示。知空有不二即是悟。了空有不二而二即入也。有人言初觀三諦之理為開。三諦者有諦無諦中道第一義諦。漸漸分明為示。不見三諦一異為悟。見中道任運順為入。
評曰。此三義同前也。有人言正觀中道一切種智沒前三智之名。正觀此理初觀為開如十住。次觀為示如十行。次觀為悟如十回向。后觀為入如十地也。故約一中道觀有四品。故有四位不同也。
評曰。此義不明。十信如前評
【現代漢語翻譯】 現代漢語譯本：『信解』（對佛法的信仰和理解）即是『十信』（菩薩修行過程中的十個信心階段）。為什麼不直接採用『十信』這個說法呢？有人這樣解釋：最初獲得對真理的見解，這叫做『開佛知見』（開啟對佛陀智慧的認知）。第二，『道種惠』（通達一切道的智慧）能夠分辨諸法（宇宙萬物的現象），這叫做『示佛知見』（展示佛陀的智慧）。第三，『一切智』（聲聞、緣覺所證的智慧）是指領悟佛的知見。第四，『一切種智』（佛所證的智慧）是指進入佛的知見。因為智慧只有這四種，所以也說明了修行的四個階段。
評論：根據《釋論》（《大智度論》）的觀點，『一切智』和『一切種智』雖然有總相和別相的區別，但實際上是同時獲得的。而『道惠』和『種惠』的說法不同。如果以佛的智慧為例，那麼『實惠』（根本智）和『方便惠』（后得智）也應該有同時獲得的含義。『開』（開啟）、『示』（展示）、『悟』（領悟）、『入』（進入）似乎有深淺的不同，因此不應該等同於四智。而且，四智的地位很高，而『開示悟入』可以適用於不同的深淺程度，因此這個解釋並不恰當。有人試圖從因緣的角度來解釋，認為認識到『因緣所生法』（由因緣條件產生的法）的『法』是由因緣而成的，這叫做『開佛知見』。認識到『我說即是空』（我所說的一切都是空性），即認識到因緣法是空性的，這叫做『示佛知見』。認識到空與不空都是假名，這叫做『悟』。認識到中道義，就是『入』。
評論：這四種解釋是橫向並列的。而且，在這四種解釋中，前兩種和最後一種都只是在說明諸法是假名的說法，這屬於教門，並不是我們現在討論的重點。有人試圖從理的四句來解釋，認為非空非有是中道，這就是『開』。非空非有而能生空有，這就是『示』。知道空有不二，這就是『悟』。了知空有不二，而二就是『入』。有人認為，最初觀三諦之理是『開』。三諦指的是有諦、無諦、中道第一義諦。逐漸分明是『示』。不見三諦的一異是『悟』。見中道任運順是『入』。
評論：這三種解釋與前面的類似。有人認為，正觀中道，一切種智涵蓋了前三種智慧的名稱。正觀這個道理，初觀是『開』，如同十住（菩薩修行十個住位的階段）。次觀是『示』，如同十行（菩薩修行十個行位的階段）。次觀是『悟』，如同十回向（菩薩修行十個迴向位的階段）。后觀是『入』，如同十地（菩薩修行十個地位的階段）。因此，從一個中道觀的角度來看，有四個品位，所以有四個不同的階段。
評論：這個解釋不夠明確。關於十信的評論如前所述。
【English Translation】 English version: 『Faith and Understanding』 (Xin Jie, referring to faith and understanding of the Dharma) are the same as the 『Ten Faiths』 (Shi Xin, the ten stages of faith in the Bodhisattva path). Why not use the term 『Ten Faiths』 directly? Some explain it this way: Initially gaining insight into the truth is called 『Opening the Buddha's Knowledge and Vision』 (Kai Fo Zhi Jian, opening the perception of the Buddha's wisdom). Second, 『Wisdom of the Path Seed』 (Dao Zhong Hui, the wisdom that understands all paths) can distinguish all dharmas (phenomena of the universe), which is called 『Showing the Buddha's Knowledge and Vision』 (Shi Fo Zhi Jian, demonstrating the Buddha's wisdom). Third, 『All-Knowing Wisdom』 (Yi Qie Zhi, the wisdom attained by Arhats and Pratyekabuddhas) refers to realizing the Buddha's knowledge and vision. Fourth, 『All-Knowing Wisdom of All Modes』 (Yi Qie Zhong Zhi, the wisdom attained by Buddhas) refers to entering the Buddha's knowledge and vision. Because there are only these four types of wisdom, it also explains the four stages of practice.
Commentary: According to the Shastra (Shi Lun, referring to the Mahaprajnaparamita Shastra), although 『All-Knowing Wisdom』 and 『All-Knowing Wisdom of All Modes』 have differences in general and specific aspects, they are actually attained simultaneously. However, the terms 『Wisdom of the Path』 and 『Wisdom of the Seed』 are different. If we take the Buddha's wisdom as an example, then 『Real Wisdom』 (Shi Hui, fundamental wisdom) and 『Expedient Wisdom』 (Fang Bian Hui, acquired wisdom) should also have the meaning of being attained simultaneously. 『Opening』 (Kai), 『Showing』 (Shi), 『Realizing』 (Wu), and 『Entering』 (Ru) seem to have different depths, so they should not be equated with the four wisdoms. Moreover, the position of the four wisdoms is very high, while 『Opening, Showing, Realizing, and Entering』 can be applied to different levels of depth, so this explanation is not appropriate. Some try to explain it from the perspective of cause and condition, believing that recognizing that the 『dharma produced by causes and conditions』 (Yin Yuan Suo Sheng Fa, the dharma arising from causal conditions) is formed by causes and conditions is called 『Opening the Buddha's Knowledge and Vision.』 Recognizing that 『what I say is emptiness』 (Wo Shuo Ji Shi Kong, everything I say is emptiness), that is, recognizing that the dharma of causes and conditions is emptiness, is called 『Showing the Buddha's Knowledge and Vision.』 Recognizing that emptiness and non-emptiness are both provisional names is called 『Realizing.』 Recognizing the Middle Way is 『Entering.』
Commentary: These four explanations are horizontally arranged. Moreover, among these four explanations, the first two and the last one are only explaining the statement that all dharmas are provisional names, which belongs to the teachings and is not the focus of our current discussion. Some try to explain it from the four sentences of principle, believing that non-emptiness and non-existence is the Middle Way, which is 『Opening.』 Non-emptiness and non-existence can generate emptiness and existence, which is 『Showing.』 Knowing that emptiness and existence are not two is 『Realizing.』 Fully understanding that emptiness and existence are not two, and that two is 『Entering.』 Some believe that initially contemplating the principle of the Three Truths is 『Opening.』 The Three Truths refer to the Truth of Existence, the Truth of Non-Existence, and the Truth of the Middle Way First Principle. Gradually clarifying is 『Showing.』 Not seeing the difference between the Three Truths is 『Realizing.』 Seeing the Middle Way naturally is 『Entering.』
Commentary: These three explanations are similar to the previous ones. Some believe that directly contemplating the Middle Way, the All-Knowing Wisdom of All Modes covers the names of the previous three wisdoms. Directly contemplating this principle, initial contemplation is 『Opening,』 like the Ten Dwellings (Shi Zhu, the ten stages of dwelling in the Bodhisattva path). Subsequent contemplation is 『Showing,』 like the Ten Practices (Shi Xing, the ten stages of practice in the Bodhisattva path). Subsequent contemplation is 『Realizing,』 like the Ten Dedications (Shi Hui Xiang, the ten stages of dedication in the Bodhisattva path). Final contemplation is 『Entering,』 like the Ten Grounds (Shi Di, the ten stages of grounds in the Bodhisattva path). Therefore, from the perspective of one Middle Way contemplation, there are four grades, so there are four different stages.
Commentary: This explanation is not clear. The commentary on the Ten Faiths is as mentioned before.
也。今依法華論釋四句有四義。一者無上義除一切智更無餘事。如經欲開佛知見令眾生始得清凈故出現於世。二者同義。聲聞辟支佛法身平等故。如經欲示眾生佛知見故出現於世。法身平等者。佛性身更無差別故。三者不知義。謂二乘人不知究竟唯一佛乘故。如經欲悟佛知見出現於世。四者為令證不退轉地示現。與無量智業故。如經欲令入佛知見故出現於世。詳論意四門即次第。初開佛智為無上。次示三乘同有佛性法身。上雖明佛智無上但恐獨佛有故。第二明三乘同有。雖三乘同有而二乘不知。示其令知。雖知而未得不退故。第四明令得不退為入也。又二番釋云。開如上說。示者諸菩薩有疑者令知如實修行故。悟者未發菩提心令發心故。入者已發菩提心令入法故。第三番釋云。悟者令外道眾生生覺悟故。入者令二乘人天入大菩提故也。
第二釋知見。
問。云何名佛知見。
答。此是波若佛性之異名。正法涅槃之別目。未曾因果亦非實權。百是不能是百非不能非。不知何以目之。強名佛知見也。所以嘆美為佛知見者。為對二乘不知見故也。所以明無二乘知見唯佛見者。唯佛知見是實道。自非佛知見者皆非實也。欲顯實道故明實知見也。以無照而無不照故名為知。知之分明猶如眼見故秤為見。又知謂
一切智即如來總相智也。見謂一切種智謂別相智。此之二智攝佛智盡故略明知見。又知即是盡智。二種生死五住煩惱皆悉清凈故名為盡智。見者即是無生智。因果患累畢竟不生故名見也。二乘之人亦無此二智今始得開也。
次第三辨因果。
問。為辨眾生有佛知見。為辦佛果地知見耶。
答。具二義。一者明佛果知見。如前嘆佛一智令二乘之人改其小心求佛大道。二者明眾生有佛知見。但昔未說故名為開。今始得說所以名為開也。晚見論釋開示悟入具有二義。初義云佛知見者。如來能證如實知彼義故。第二義云示三乘人同一佛性故。前明佛證即果地佛法身。后明三乘同佛性即眾生有佛性義。
第四辨二因。
問。開眾生佛知見為辨緣因成佛。為正因成佛耶。
答。由來云但明萬善緣因成佛耳。前已評竟。今更責之。既但明緣因未辨佛性。云何成佛。如乳無酪性不成酪。若乳無酪性而成酪者。水無酪性何不成耶。今明佛知見即是佛性。以有佛性復修行萬善。因緣具足乃得成佛也。論明四義中第二義明佛性即是正因。第三令二乘知第四令不退行皆是因緣也。又初一是果佛性。后三是因。因中有緣正五性具足也。又初番四義就果性及性門釋開示悟入。后二番皆就了因門釋示悟與入也。
【現代漢語翻譯】 現代漢語譯本 『一切智』（Sarvajnata，指佛陀對一切事物和現象的全面、徹底的認知）就是如來的總相智。『見』指的是一切種智（Sarvakarajnata，指佛陀對一切事物和現象的各個方面的認知），指的是別相智。這兩種智慧涵蓋了佛陀的所有智慧，所以簡略地說明『知見』。另外，『知』就是盡智（Ksaya-jnana，斷盡煩惱的智慧）。因為兩種生死（分段生死和變易生死）和五住煩惱（見一處住地、欲愛住地、色愛住地、有愛住地、無明住地）都完全清凈，所以稱為盡智。『見』就是無生智（Anutpada-jnana，證悟不生不滅真理的智慧）。因為因果的禍患和牽累畢竟不再產生，所以稱為『見』。二乘（聲聞乘和緣覺乘）之人也沒有這兩種智慧，現在才開始為他們開顯。
接下來依次辨別因和果。
問：是爲了辨明眾生具有佛的知見，還是爲了辨明佛果地的知見呢？
答：包含兩種含義。一是闡明佛果的知見。就像前面讚歎佛陀的唯一智慧，讓二乘之人改變他們的小心，追求成佛的大道。二是闡明眾生具有佛的知見。只是過去沒有說過，所以稱為『開』（開顯）。現在才開始得以宣說，所以稱為『開』。晚期的論著解釋『開示悟入』具有兩種含義。第一種含義是，佛的知見，如來能夠如實地證知那個意義。第二種含義是，向三乘人揭示同一佛性。前面闡明佛陀的證悟，即果地的佛法身。後面闡明三乘共同具有佛性，即眾生具有佛性的意義。
第四辨別兩種因。
問：開顯眾生的佛知見，是爲了辨明緣因（Hetu-pratyaya，幫助成佛的外部條件）成佛，還是爲了辨明正因（Adhipati-hetu，成佛的內在根據）成佛呢？
答：過去的說法只是闡明萬善是緣因，可以成佛。前面已經評論過了。現在再次責問。既然只是闡明緣因，沒有辨明佛性，怎麼能成佛呢？就像牛奶沒有酪的性質，就不能成為酪。如果牛奶沒有酪的性質卻能成為酪，那麼水沒有酪的性質為什麼不能成為酪呢？現在闡明佛的知見就是佛性。因為具有佛性，又修行萬善，因緣具足才能成佛。論著闡明的四種含義中，第二種含義闡明佛性就是正因。第三種含義是讓二乘人知道，第四種含義是不退轉地修行，這些都是因緣。另外，第一個是果地的佛性，後面三個是因。因中包含緣因、正因，五性（聲聞種性、緣覺種性、菩薩種性、不定種性、無性）都具備。另外，第一番四義是就果性以及性門來解釋『開示悟入』。後面兩番都是就了因門（Samarthya-hetu，通過理解和認識事物來達到覺悟的因素）來解釋『示悟』和『入』。
【English Translation】 English version 'All-knowing wisdom' (Sarvajnata, referring to the Buddha's comprehensive and thorough knowledge of all things and phenomena) is the Tathagata's (如來) general characteristic wisdom. 'Seeing' refers to 'all-kinds-of-wisdom' (Sarvakarajnata, referring to the Buddha's knowledge of all aspects of all things and phenomena), referring to specific characteristic wisdom. These two wisdoms encompass all of the Buddha's wisdom, so the 'knowing and seeing' are briefly explained. Furthermore, 'knowing' is exhaustive wisdom (Ksaya-jnana, the wisdom of completely eliminating afflictions). Because the two kinds of birth and death (分段生死 and 變易生死) and the five abodes of affliction (見一處住地, 欲愛住地, 色愛住地, 有愛住地, 無明住地) are all completely purified, it is called exhaustive wisdom. 'Seeing' is unproduced wisdom (Anutpada-jnana, the wisdom of realizing the truth of non-arising and non-ceasing). Because the calamities and burdens of cause and effect ultimately do not arise, it is called 'seeing'. People of the Two Vehicles (聲聞乘 and 緣覺乘) also do not have these two wisdoms; now they are just beginning to be revealed to them.
Next, the causes and effects are distinguished in order.
Question: Is it to distinguish that sentient beings have the Buddha's knowing and seeing, or to distinguish the knowing and seeing of the Buddha's fruition ground?
Answer: It contains two meanings. First, it clarifies the knowing and seeing of the Buddha's fruition. Like the previous praise of the Buddha's one wisdom, it causes people of the Two Vehicles to change their small minds and seek the great path of Buddhahood. Second, it clarifies that sentient beings have the Buddha's knowing and seeing. It's just that it was not spoken of in the past, so it is called 'opening' (revealing). Now it is just beginning to be able to be spoken of, so it is called 'opening'. Later treatises explain that 'opening, showing, awakening, and entering' have two meanings. The first meaning is that the Buddha's knowing and seeing is that the Tathagata is able to truly realize that meaning. The second meaning is that it reveals the same Buddha-nature to the people of the Three Vehicles. The former clarifies the Buddha's realization, which is the Dharma-body of the Buddha on the fruition ground. The latter clarifies that the Three Vehicles share the Buddha-nature, which is the meaning that sentient beings have Buddha-nature.
Fourth, distinguish the two causes.
Question: Is opening the Buddha's knowing and seeing of sentient beings to distinguish the causal condition (Hetu-pratyaya, external conditions that help to achieve Buddhahood) for becoming a Buddha, or to distinguish the direct cause (Adhipati-hetu, the internal basis for becoming a Buddha) for becoming a Buddha?
Answer: The traditional saying only clarifies that the myriad good deeds are the causal condition for becoming a Buddha. This has already been commented on. Now I question it again. Since it only clarifies the causal condition and does not distinguish the Buddha-nature, how can one become a Buddha? Just like milk without the nature of cheese cannot become cheese. If milk without the nature of cheese can become cheese, then why can't water without the nature of cheese become cheese? Now it is clarified that the Buddha's knowing and seeing is Buddha-nature. Because one has Buddha-nature and also cultivates the myriad good deeds, when the causes and conditions are complete, one can become a Buddha. Among the four meanings clarified in the treatise, the second meaning clarifies that Buddha-nature is the direct cause. The third meaning is to let the people of the Two Vehicles know, and the fourth meaning is to cultivate without regression; these are all causes and conditions. Furthermore, the first is the Buddha-nature of the fruition ground, and the latter three are causes. The causes include causal conditions and direct causes, and the five natures (聲聞種性, 緣覺種性, 菩薩種性, 不定種性, 無性) are all complete. Furthermore, the first set of four meanings explains 'opening, showing, awakening, and entering' in terms of the fruition nature and the nature gate. The latter two sets explain 'showing and awakening' and 'entering' in terms of the enabling cause gate (Samarthya-hetu, factors that lead to enlightenment through understanding and recognizing things).
第五明開覆。凡有四句一者但覆不開。眾生煩惱覆一乘佛性也。二但開不覆。謂法華教正開一乘佛性也。三亦開亦覆。即昔五乘是也。為欲開一故說五乘名開。昔說五乘未得彰言辨一故五乘覆一也。四非開非覆即是正道寂滅相也。
第六辨因緣。
問。何故名為大事因緣。因緣有何義。
答。具有二義。一者眾生本有佛知見名之為因。外假佛說一乘教顯眾生本有知見之義故名緣。因緣具足故名為開。若眾生無佛知見雖有教門何所開耶。雖有知見無佛教者何由得開。故佛教為能開。佛知見為所開也。二者因緣即是所以。三世諸佛何所以故出現於世。正為大事因緣開示悟入諸佛知見。故出現於世也。
次明五濁義初序大意。所言明五濁者為釋前三后一之義也。若言三世諸佛皆為一大事因緣出現於世者。何故不發軫即說一乘。而前說三乘后明一乘耶。為釋此疑故云眾生五濁障不堪聞一。是以先三后一過在眾生。非佛咎也。為此義故又明五濁也。晚見論云爲釋疑故來。有人疑佛何時說此種種方便法耶。是故釋云。為五濁惡世故說三乘。此意正以劫濁為端故偏言時耳。以惡世中即有惡眾生。乃至煩惱見等也。
次論名五濁者。若通而為言凡是眾生有此五皆名為濁。所以然者。有眾生即眾
【現代漢語翻譯】 現代漢語譯本
第五，闡明開顯與覆蓋的含義。總共有四種情況：一是隻覆蓋而不開顯，指的是眾生的煩惱覆蓋了一乘佛性（Ekayana Buddhadhātu）。二是隻開顯而不覆蓋，指的是《法華經》（Lotus Sūtra）的教義正是開顯一乘佛性。三是既開顯又覆蓋，指的是過去的五乘教法。爲了開顯一乘，所以說五乘是開顯。過去說五乘時，沒有明確地闡明一乘，所以五乘也覆蓋了一乘。四是非開顯也非覆蓋，這就是正道寂滅的真實相狀。 第六，辨析因緣。 問：為什麼稱為大事因緣？因緣有什麼含義？ 答：具有兩種含義。一是眾生本有的佛知見（Buddha-jñāna）稱為因。外在憑藉佛所說的一乘教法來顯現眾生本有的知見，所以稱為緣。因緣具足，所以稱為開顯。如果眾生沒有佛知見，即使有教法又開顯什麼呢？即使有知見，沒有佛教導，又如何能夠開顯呢？所以佛教是能開顯的，佛知見是所開顯的。二是因緣就是原因。三世諸佛因為什麼原因出現在世間？正是爲了大事因緣，開示悟入諸佛知見，所以才出現在世間。 接下來闡明五濁（pañca kaṣāya）的含義，首先概述大意。所說的闡明五濁，是爲了解釋前面所說的『三』和『后一』的含義。如果說三世諸佛都是爲了一個大事因緣而出現在世間，為什麼不一開始就說一乘，而是先說三乘，後來才闡明一乘呢？爲了解釋這個疑問，所以說眾生被五濁所障礙，不堪聽聞一乘。因此，先說三乘，后說一乘，過錯在於眾生，而不是佛的過失。爲了這個意義，所以又闡明五濁。晚見論中說，爲了解釋疑問而來。有人懷疑佛在什麼時候說這些種種方便法呢？所以解釋說，爲了五濁惡世（pañca kaṣāya）的緣故，才說三乘。這個意思正是以劫濁（kalpa-kaṣāya）為開端，所以偏重於說時間。因為在惡世中，就有惡眾生，乃至煩惱、見解等等。 接下來討論五濁的名稱。如果從普遍意義上來說，凡是眾生有這五種情況，都可以稱為濁。為什麼這樣說呢？因為有眾生就...
【English Translation】 English version
Fifth, clarifying opening and covering. There are four situations in general: First, only covering without opening, which refers to sentient beings' afflictions covering the One Vehicle Buddha-nature (Ekayana Buddhadhātu). Second, only opening without covering, which refers to the teachings of the Lotus Sūtra precisely opening the One Vehicle Buddha-nature. Third, both opening and covering, which refers to the past Five Vehicles. In order to open the One Vehicle, it is said that the Five Vehicles are opening. In the past, when the Five Vehicles were taught, the One Vehicle was not clearly explained, so the Five Vehicles also covered the One Vehicle. Fourth, neither opening nor covering, which is the true aspect of the Right Path, the extinction of suffering. Sixth, distinguishing the causes and conditions. Question: Why is it called the great event of causes and conditions? What is the meaning of causes and conditions? Answer: It has two meanings. First, sentient beings' inherent Buddha-knowledge (Buddha-jñāna) is called the cause. The external reliance on the One Vehicle teachings spoken by the Buddha to manifest sentient beings' inherent knowledge is called the condition. When the causes and conditions are complete, it is called opening. If sentient beings do not have Buddha-knowledge, what is there to open even if there are teachings? Even if there is knowledge, how can it be opened without the Buddha's teachings? Therefore, the Buddha's teachings are what can open, and Buddha-knowledge is what is opened. Second, causes and conditions are the reason. For what reason do the Buddhas of the three times appear in the world? It is precisely for the great event of causes and conditions, to reveal, instruct, awaken, and lead to the knowledge and vision of the Buddhas, that they appear in the world. Next, clarifying the meaning of the Five Defilements (pañca kaṣāya), first outlining the general idea. The so-called clarifying the Five Defilements is to explain the meaning of the 'three' mentioned earlier and the 'one' mentioned later. If it is said that the Buddhas of the three times all appear in the world for one great event of causes and conditions, why not speak of the One Vehicle from the beginning, but first speak of the Three Vehicles and then clarify the One Vehicle? To explain this doubt, it is said that sentient beings are obstructed by the Five Defilements and are unable to hear the One Vehicle. Therefore, speaking of the Three Vehicles first and the One Vehicle later is the fault of sentient beings, not the fault of the Buddha. For this reason, the Five Defilements are further clarified. The Late Treatise says that it comes to explain doubts. Some people doubt when the Buddha spoke of these various expedient methods. Therefore, it is explained that the Three Vehicles are spoken for the sake of the evil world of the Five Defilements (pañca kaṣāya). This meaning is precisely taking the Defilement of the Age (kalpa-kaṣāya) as the beginning, so it emphasizes speaking of time. Because in the evil world, there are evil sentient beings, and even afflictions, views, and so on. Next, discussing the names of the Five Defilements. If speaking in a general sense, all sentient beings who have these five situations can be called defiled. Why is this so? Because having sentient beings means...
生濁。有時即劫濁。有生死涅槃凡聖等見皆名見濁。有所得生心動念勞役觀心皆煩惱濁。未得法身慧命即是今濁。以有此五皆不得一乘凈觀障翳正道。豈非濁耶。要須洗之觀心乃凈。故波若云眾生不生故波若生耳。若眾生生者則波若不生。餘四亦爾。欲得一乘實觀生者須了五無生也。
問。若如此而論者則皆是五濁應無凈穢土異耶。
答。如向所明皆是穢土無凈土也。故仁王云三賢十聖住果報唯佛一人居凈土。
問。若爾五濁既障一乘。凡有此五皆障一乘不。
答。唯佛居凈土。唯佛所乘者為一乘耳。故凡有此五皆無一乘也。
問。經何故復云五濁名穢土無五濁為凈土耶。
答。此就穢中開凈穢濁中開凈濁耳。所言五者煩惱與見此正是濁。此二所成眾生名眾生濁。即此眾生連持之命名為命濁。此四種時謂劫濁也。若無前二后三不名為濁也。因果分者煩惱與見謂因濁。餘三果濁。人法分者眾生為人濁。餘四為法濁。時法分者劫為時濁。餘四法濁。三障分者眾生命時為報障煩惱與見即煩惱障。而業含其中也。但五濁通輕重三障但是重。謂障聖道及聖道方便故立三障名也。
問。三障五濁見思辨何異耶。
答。見思正取惑性。品數相番五濁。及三障則通惑非惑。皆是障又
【現代漢語翻譯】 現代漢語譯本： 生濁（生命的污濁）。有時也指劫濁（劫難的污濁）。有關於生死、涅槃、凡人、聖人等各種見解，都叫做見濁（見解的污濁）。有所得之心產生，心念動搖，勞神費力地觀心，都屬於煩惱濁（煩惱的污濁）。未能證得法身慧命，就是命濁（壽命的污濁）。因為有了這五種污濁，就無法獲得一乘（唯一佛乘）的清凈觀，障礙了正道。難道不是污濁嗎？必須洗滌觀心才能清凈。所以《波若經》說，眾生不生，所以波若（智慧）才生。如果眾生生，那麼波若就不生。其餘四種污濁也是如此。想要獲得一乘的真實觀，必須了悟五種污濁的無生之性。 問：如果這樣說，那麼一切都是五濁，應該沒有凈土和穢土的區別了吧？ 答：正如前面所說，一切都是穢土，沒有凈土。所以《仁王經》說，三賢十聖（菩薩的階位）住在果報之中，只有佛一人居住在凈土。 問：如果這樣，五濁既然障礙一乘，那麼凡是有這五種污濁的，都會障礙一乘嗎？ 答：只有佛居住在凈土。只有佛所乘坐的才是唯一佛乘。所以凡是有這五種污濁的，都沒有一乘。 問：經書中為什麼又說有五濁的地方是穢土，沒有五濁的地方是凈土呢？ 答：這是在穢土中開顯凈土，在污濁中開顯清凈。所說的五種污濁，煩惱和見解，這正是污濁。這兩種污濁所形成的眾生，叫做眾生濁。將這些眾生連線起來，就叫做命濁。這四種情況，就叫做劫濁。如果沒有前面的兩種污濁，後面的三種污濁就不能稱為污濁。從因果來分，煩惱和見解是因濁，其餘三種是果濁。從人法來分，眾生是人濁，其餘四種是法濁。從時法來分，劫是時濁，其餘四種是法濁。從三障來分，命濁和時濁是報障，煩惱和見解是煩惱障，而業障包含在其中。但是五濁是通於輕重，而三障只是重障。因為障礙了聖道以及聖道的方便，所以才立為三障之名。 問：三障、五濁、見思惑有什麼不同呢？ 答：見思惑是直接取惑的性質，品類數量相互交織。五濁和三障則是通於惑與非惑，都是障礙。
【English Translation】 English version: The turbidity of life (Sheng Zhuo). Sometimes it also refers to the turbidity of the kalpa (Jie Zhuo). Views on birth, death, Nirvana, ordinary beings, and sages are all called the turbidity of views (Jian Zhuo). The arising of a mind seeking attainment, the wavering of thoughts, and the laborious contemplation of the mind all belong to the turbidity of afflictions (Fan Nao Zhuo). Not attaining the Dharma body and wisdom-life is the turbidity of life (Ming Zhuo). Because of these five turbidities, one cannot obtain the pure contemplation of the One Vehicle (Ekayana), obstructing the right path. Is it not turbidity? One must wash the mind to become pure. Therefore, the Prajna Sutra says, 'Because sentient beings do not arise, Prajna (wisdom) arises.' If sentient beings arise, then Prajna does not arise. The same is true for the other four turbidities. To attain the true contemplation of the One Vehicle, one must understand the non-arising nature of the five turbidities. Question: If it is discussed in this way, then everything is the five turbidities, and there should be no difference between pure lands and impure lands, right? Answer: As explained earlier, everything is an impure land, and there is no pure land. Therefore, the 'Benevolent King Sutra' says, 'The Three Sages and Ten Saints (stages of Bodhisattvas) dwell in karmic retribution, only the Buddha dwells in the pure land.' Question: If so, since the five turbidities obstruct the One Vehicle, then will all those who have these five turbidities be obstructed from the One Vehicle? Answer: Only the Buddha dwells in the pure land. Only what the Buddha rides is the One Vehicle. Therefore, all those who have these five turbidities do not have the One Vehicle. Question: Why do the scriptures also say that where there are five turbidities is an impure land, and where there are no five turbidities is a pure land? Answer: This is revealing the pure land within the impure land, and revealing purity within turbidity. The five turbidities mentioned, afflictions and views, are precisely turbidity. The sentient beings formed by these two turbidities are called the turbidity of sentient beings. Connecting these sentient beings together is called the turbidity of life. These four situations are called the turbidity of the kalpa. If there are no preceding two turbidities, the following three turbidities cannot be called turbidities. From the perspective of cause and effect, afflictions and views are the turbidity of cause, and the remaining three are the turbidity of effect. From the perspective of beings and Dharma, sentient beings are the turbidity of beings, and the remaining four are the turbidity of Dharma. From the perspective of time and Dharma, the kalpa is the turbidity of time, and the remaining four are the turbidity of Dharma. From the perspective of the Three Obstacles, the turbidity of life and time is the retribution obstacle, afflictions and views are the affliction obstacle, and karmic obstacle is contained within them. However, the five turbidities are general, encompassing both light and heavy, while the Three Obstacles are only heavy obstacles. Because they obstruct the holy path and the means to the holy path, they are established as the names of the Three Obstacles. Question: What are the differences between the Three Obstacles, the Five Turbidities, and the Views and Thoughts? Answer: Views and Thoughts directly take the nature of delusion, with categories and numbers intertwined. The Five Turbidities and the Three Obstacles encompass both delusion and non-delusion, and are all obstacles.
不論品數相障也。
問。攝大乘論明三濁與今何異耶。
答。三濁即是煩惱業苦此義通三界內外及凈穢二土。今明五濁但是界內唯據穢土也。三假攝五濁者眾生為因成。命謂色心連待不斷是相續假。相待可知也。又大乘三假者眾生為受假。餘四為法假。此二皆有名謂名假也。次二別論之。煩惱與見開為二者。煩惱名通諸見語別。又見謂五利煩惱謂五鈍。又屬愛名煩惱屬見名為見。又煩惱據在家眾生。見謂九十六種外道。又六十二見名為見。余皆屬煩惱。眾生者會眾法而成為宰一之主故名眾生也。即一世論也。處處受生故名眾生三世論也。前通凡聖后但凡也。命與劫異者劫時長命時短。劫但時命以法帶時。劫通內外命但據內。又三小劫但害眾生不損外物。三大劫但損外物不害眾生。三小劫但在人中。三大劫通二界。此皆短狹。若是命通三界通於五道。又劫名共濁命各各有謂不共濁故異也。然取小劫為劫濁。大劫時通也。
問。幾時名小劫。
答。八萬歲至十歲為一劫。如是八十返為大劫也。
問。但煩惱與見成餘三種故二種名濁。當餘三種亦名濁耶。
答。餘三亦自是濁。如短命惡時惡人。此皆是苦果能令起煩惱及見故是濁也。然於是相帶不無強弱也。
次論障義。
【現代漢語翻譯】 不論品數相障也。
問：攝大乘論（Śūraṅgama Sūtra）所明的三濁與現在所說的五濁有何不同？
答：三濁即是煩惱、業、苦，此義理貫通三界內外以及凈土和穢土。現在所說的五濁，僅僅侷限於界內，而且只針對穢土。用三假來概括五濁，眾生是因緣和合而成。命，指的是色和心相互依存，連綿不斷，這是相續假。相待假，顧名思義，是相互對待而存在。另外，大乘所說的三假，眾生是領受果報的受假，其餘四種是法假。這兩種都具有名稱，所以是名假。接下來分別討論。煩惱和見解分開為二，煩惱這個名稱可以通用於各種見解，而『見』這個詞語則有特定的含義。另外，『見』指的是五利使，煩惱指的是五鈍使。或者說，屬於愛慾方面的稱為煩惱，屬於見解方面的稱為見。又或者說，煩惱針對的是在家眾生，見指的是九十六種外道。還有，六十二見稱為見，其餘的都屬於煩惱。眾生，是會合眾多的法而成為主宰的主體，所以稱為眾生，這是從一世的角度來說的。處處受生，所以稱為眾生，這是從三世的角度來說的。前者通用於凡人和聖人，後者只針對凡人。命和劫的不同在於，劫的時間長，命的時間短。劫只是時間的概念，而命則包含了法和時間。劫貫通內外，而命只侷限於內。還有，三小劫只是損害眾生，不損害外物。三大劫只是損害外物，不損害眾生。三小劫只發生在人道中，三大劫則貫通色界和欲界。這些都是短促而狹隘的。如果是命，則貫通三界，通於五道。還有，劫是共同的濁，命是各自的，所以說不是共同的濁，因此是不同的。然而，取小劫作為劫濁，因為大劫的時間是貫通的。
問：多長時間稱為一個小劫？
答：從八萬歲遞減到十歲為一個劫，這樣經過八十個來回為一個大劫。
問：僅僅因為煩惱和見解才形成其餘三種，所以這兩種才被稱為濁嗎？難道其餘三種也可以稱為濁嗎？
答：其餘三種本身也是濁。比如短命、惡劣的時代、惡人，這些都是苦果，能夠引發煩惱和見解，所以也是濁。然而，在這些相互關聯的現象中，有強弱之分。
接下來討論障礙的含義。
【English Translation】 They are mutually obstructive regardless of their categories and numbers.
Question: How does the three turbidities (trikaṣāya) explained in the Śūraṅgama Sūtra differ from the five turbidities mentioned now?
Answer: The three turbidities are afflictions (kleśa), karma (karma), and suffering (duḥkha). This meaning applies to both within and outside the three realms, as well as to both pure and impure lands. The five turbidities mentioned now are limited to within the realms and only apply to impure lands. The five turbidities are encompassed by the three provisionalities (trisaṃjñā): sentient beings are formed by causes and conditions. Life (jīvita) refers to the continuous interdependence of form (rūpa) and mind (citta), which is the provisionality of continuity (saṃbandha-saṃjñā). The provisionality of mutual dependence (apekṣika-saṃjñā) is self-explanatory. Furthermore, in the Mahāyāna's three provisionalities, sentient beings are the provisionality of reception (vedanā-saṃjñā), and the other four are the provisionality of phenomena (dharma-saṃjñā). Both of these have names, so they are the provisionality of name (nāma-saṃjñā). Next, let's discuss them separately. Afflictions and views are divided into two because the term 'affliction' is general and applies to all views, while the term 'view' has a specific meaning. Also, 'view' refers to the five sharp afflictions (pañca-dṛṣṭi), and 'affliction' refers to the five dull afflictions (pañca-kleśa). Alternatively, what belongs to desire is called affliction, and what belongs to views is called view. Or, affliction is directed towards laypeople, and view refers to the ninety-six non-Buddhist schools. Also, the sixty-two views are called views, and the rest belong to afflictions. Sentient beings are the masters formed by the assembly of many dharmas, so they are called sentient beings, which is from the perspective of one lifetime. They are born everywhere, so they are called sentient beings, which is from the perspective of three lifetimes. The former applies to both ordinary beings and sages, while the latter only applies to ordinary beings. The difference between life and kalpa (kalpa) is that kalpa is long and life is short. Kalpa is only a concept of time, while life includes both dharma and time. Kalpa encompasses both internal and external, while life is limited to internal. Also, the three small kalpas only harm sentient beings and do not damage external objects. The three great kalpas only damage external objects and do not harm sentient beings. The three small kalpas only occur in the human realm, while the three great kalpas encompass the desire realm and the form realm. These are all short and narrow. If it is life, it encompasses the three realms and applies to the five paths. Also, kalpa is a common turbidity, and life is individual, so it is said to be not a common turbidity, therefore they are different. However, the small kalpa is taken as the kalpa turbidity because the time of the great kalpa is all-encompassing.
Question: How long is a small kalpa?
Answer: From eighty thousand years decreasing to ten years is one kalpa. Eighty such cycles is a great kalpa.
Question: Is it only because afflictions and views form the other three that these two are called turbidities? Can the other three also be called turbidities?
Answer: The other three are also turbidities in themselves. For example, short life, evil times, and evil people are all suffering results that can give rise to afflictions and views, so they are also turbidities. However, in these interrelated phenomena, there are strengths and weaknesses.
Next, let's discuss the meaning of obstructions.
問。五濁障大乘以不。
答。障大乘也。
問。若爾何故凡夫具五濁而聞大乘。羅漢無五濁而不聞耶。
答。可具四句。一者障重機弱謂凡夫不聞大乘也。二障重機強謂凡夫聞大乘也。具五濁故障重。有大機故機強。機強故雖有五濁不能為障也。三障輕機弱謂羅漢不聞大乘。無五濁故障輕。無大機故不聞一乘也。四障輕機強謂羅漢得聞一乘也。
問。五濁但障大亦障小。
答。俱障大小也。
問。何以知五濁障三乘耶。
答。有時佛不出世說三乘。故知五濁障三乘也。
問。障小昔既得說小障大昔何不說大也。
答。昔小機熟故雖有五不能為障。大機未熟故障大也。
問。但由機熟則聞。不熟則不聞。則五濁不名為障也。
答。五濁必是障法。但機熟故不能為障耳。如地必是障法。但物慾生時地不能障耳。
問。障重則不應有機強。機強則不應障重。
答。實爾也。凡夫具五濁而遂聞一乘者。此是機強而五濁有時廢不常現前故障弱也。前作此判者取其有五為重無五為輕也。
問。得言重品障小乘輕品障大乘不耶。
答。就羅漢一人始終亦有此義。而羅漢斷鈍利皆盡無有重品。而不識權實即是無明證於斷空即是諸見。
【現代漢語翻譯】 現代漢語譯本 問：五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）會障礙大乘佛法嗎？ 答：會障礙大乘佛法。 問：如果這樣，為什麼凡夫（指具有五濁的眾生）具備五濁卻能聽聞大乘佛法，而阿羅漢（指斷盡煩惱，證得涅槃的聖者）沒有五濁卻不能聽聞呢？ 答：可以分為四種情況。第一種是障礙重，根機弱，指凡夫不能聽聞大乘佛法。第二種是障礙重，根機強，指凡夫能聽聞大乘佛法。具備五濁，所以說是障礙重。因為有大的根機，所以說是根機強。因為根機強，所以即使有五濁也不能成為障礙。第三種是障礙輕，根機弱，指阿羅漢不能聽聞大乘佛法。沒有五濁，所以說是障礙輕。沒有大的根機，所以不能聽聞一乘佛法。第四種是障礙輕，根機強，指阿羅漢能夠聽聞一乘佛法。 問：五濁只是障礙大乘佛法，還是也障礙小乘佛法？ 答：都障礙大乘和小乘佛法。 問：怎麼知道五濁會障礙三乘佛法（指聲聞乘、緣覺乘、菩薩乘）呢？ 答：有時佛陀不出世說法，三乘佛法也就無法流傳，所以知道五濁會障礙三乘佛法。 問：障礙小乘佛法，過去還能宣說小乘佛法；障礙大乘佛法，過去為什麼不能宣說大乘佛法呢？ 答：過去小乘的根機成熟了，所以即使有五濁也不能成為障礙。大乘的根機沒有成熟，所以會障礙大乘佛法。 問：僅僅因為根機成熟就能聽聞，不成熟就不能聽聞，那麼五濁就不能稱作是障礙了。 答：五濁必定是障礙之法，只是因為根機成熟了，所以不能成為障礙罷了。比如土地必定是障礙之物，但是當植物想要生長時，土地就不能成為障礙了。 問：障礙重就不應該有根機強，根機強就不應該有障礙重。 答：確實是這樣。凡夫具備五濁卻能聽聞一乘佛法，這是因為根機強，而五濁有時隱沒不常現前，所以障礙就弱了。之前這樣判斷，是取其有五濁為重，沒有五濁為輕。 問：可以說重的品類障礙小乘佛法，輕的品類障礙大乘佛法嗎？ 答：就阿羅漢一個人來說，從始至終也有這個意思。但是阿羅漢斷除的鈍根和利根的煩惱都已窮盡，沒有重的品類。但是不認識權巧方便和真實究竟的道理，就是無明；執著于斷滅空性，就是各種邪見。
【English Translation】 English version Question: Do the five turbidities (referring to the turbidity of the age, views, afflictions, beings, and life) obstruct the Mahayana (Great Vehicle) teachings? Answer: They obstruct the Mahayana. Question: If that is so, why is it that ordinary beings (referring to sentient beings possessing the five turbidities) possess the five turbidities yet can hear the Mahayana, while Arhats (referring to noble ones who have extinguished afflictions and attained Nirvana) do not have the five turbidities yet cannot hear it? Answer: There can be four possibilities. The first is heavy obstruction and weak capacity, referring to ordinary beings who cannot hear the Mahayana. The second is heavy obstruction and strong capacity, referring to ordinary beings who can hear the Mahayana. Possessing the five turbidities is why it is called heavy obstruction. Because they have great capacity, it is called strong capacity. Because the capacity is strong, even though there are five turbidities, they cannot become an obstruction. The third is light obstruction and weak capacity, referring to Arhats who cannot hear the Mahayana. Not having the five turbidities is why it is called light obstruction. Not having great capacity is why they cannot hear the One Vehicle. The fourth is light obstruction and strong capacity, referring to Arhats who are able to hear the One Vehicle. Question: Do the five turbidities only obstruct the Mahayana, or do they also obstruct the Hinayana (Small Vehicle)? Answer: They obstruct both the Mahayana and the Hinayana. Question: How do we know that the five turbidities obstruct the Three Vehicles (referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle)? Answer: Sometimes the Buddha does not appear in the world to teach the Three Vehicles. Therefore, we know that the five turbidities obstruct the Three Vehicles. Question: Obstructing the Hinayana, in the past, the Hinayana could still be taught; obstructing the Mahayana, why could the Mahayana not be taught in the past? Answer: In the past, the capacity for the Hinayana was ripe, so even though there were five turbidities, they could not become an obstruction. The capacity for the Mahayana was not ripe, so it obstructs the Mahayana. Question: If it is merely because the capacity is ripe that one can hear, and if it is not ripe that one cannot hear, then the five turbidities cannot be called obstructions. Answer: The five turbidities are certainly obstructing factors, but because the capacity is ripe, they cannot become obstructions. For example, the earth is certainly an obstructing object, but when a plant wants to grow, the earth cannot become an obstruction. Question: If the obstruction is heavy, there should not be strong capacity; if the capacity is strong, there should not be heavy obstruction. Answer: That is indeed so. Ordinary beings possess the five turbidities yet are able to hear the One Vehicle. This is because their capacity is strong, and the five turbidities sometimes recede and are not constantly present, so the obstruction is weak. The previous judgment was made by taking the presence of the five turbidities as heavy and the absence of the five turbidities as light. Question: Can it be said that heavy categories obstruct the Hinayana, and light categories obstruct the Mahayana? Answer: In the case of an Arhat alone, from beginning to end, there is also this meaning. However, the Arhat has exhausted both dull and sharp afflictions, and there are no heavy categories. But not recognizing expedient means and ultimate truth is ignorance; clinging to emptiness as annihilation is various wrong views.
此二即是二濁。以此成眾生謂眾生濁。不離於時即是劫濁。色心連持名為命濁。若爾羅漢具五輕濁也。
問。何以知五濁為重不識權實為輕耶。
答。羅漢斷五濁盡而猶不識權實。則知重品雖去輕品猶存也。
問。就凡夫可得作此判不。
答。不必爾。如凡夫具有五濁而復不識權實。則具輕重俱障一乘。但大機既強此二不能為障也。又約大小乘各有四句。小乘四句者。一根利障輕如身子等。二根利障重如鴦掘摩羅等。三根鈍障。輕如蛇奴等。四根鈍障重如凡夫不得聖道者也。大乘四句。一根利障輕多生他方佛土聞大乘。二根利障重三根鈍障輕。此二多值佛初成道說華嚴得了悟也。四根鈍障重者為此人初說三藏。乃至終聞法華也。此大略判耳。
問。五濁得論別障以不。
答。后偈云貧窮無福慧。而有五濁。見濁正是無明。障慧余皆障福德也。
法華玄論卷第五 大正藏第 34 冊 No. 1720 法華玄論
法華玄論卷第六
胡吉藏撰
論羅漢知一乘不知一乘義。
問。得羅漢意即自知一乘。為得說法華方乃知耶。又方便品以簡真偽章二文相違。初云若實得羅漢不信此法無有是處。若不信此增上慢人。非阿羅漢。此明羅漢必信一乘。次
【現代漢語翻譯】 現代漢語譯本： 這二者就是二濁。以此成就眾生，稱為眾生濁。不離於時間，就是劫濁。色（rupa，物質）和心（citta，精神）的持續連線，名為命濁。如果這樣，阿羅漢（arhat，已證涅槃者）也具有五種輕微的濁染嗎？
問：憑什麼知道五濁是重的，不認識權實（upaya-satya，方便之真實）是輕的呢？
答：阿羅漢斷盡了五濁，但仍然不認識權實，由此可知，重的品類雖然去除，輕的品類仍然存在。
問：對於凡夫，可以這樣判斷嗎？
答：不一定。比如凡夫具有五濁，又不認識權實，這就是輕重都障礙了一乘（ekayana，唯一乘）。但如果根機強大，這二者就不能成為障礙。又可以根據大乘和小乘（hinayana，小乘）各有四句。小乘的四句是：一，根器銳利，障礙輕微，如舍利弗（Sariputra）等。二，根器銳利，障礙深重，如鴦掘摩羅（Angulimala）等。三，根器遲鈍，障礙輕微，如蛇奴等。四，根器遲鈍，障礙深重，如凡夫無法證得聖道者。大乘的四句是：一，根器銳利，障礙輕微，多生於他方佛土聽聞大乘。二，根器銳利，障礙深重；三，根器遲鈍，障礙輕微。這兩種情況多值遇佛陀初成道時，宣說《華嚴經》，從而得以領悟。四，根器遲鈍，障礙深重，對於這種人，最初宣說三藏（Tripitaka，三藏），乃至最終聽聞《法華經》。這只是大概的判斷。
問：五濁可以分別討論其障礙嗎？
答：後面的偈頌說：『貧窮無福慧，而有五濁。』見濁（drsti-kasaya，見解之濁）正是無明（avidya，無明），障礙智慧，其餘的都障礙福德。
《法華玄論》卷第五 大正藏第 34 冊 No. 1720 《法華玄論》
《法華玄論》卷第六
胡吉藏 撰
論阿羅漢知一乘，不知一乘義。
問：證得阿羅漢的意境，就能自然知道一乘，還是必須聽聞《法華經》才能知道呢？另外，《方便品》中關於簡別真偽的章節，有兩處經文相互矛盾。一開始說，如果確實證得阿羅漢，卻不相信此法，沒有這樣的道理。如果不相信此法，就是增上慢人（adhimanika，增上慢者），不是阿羅漢。這說明阿羅漢必定相信一乘。接下來卻說……
【English Translation】 English version: These two are the two defilements (kasaya). Because of these, sentient beings are called the defilement of sentient beings (sattva-kasaya). Not being apart from time is the defilement of the age (kalpa-kasaya). The continuous connection of form (rupa) and mind (citta) is called the defilement of life (ayu-kasaya). If that is so, do arhats (arhat, one who has attained nirvana) also have the five minor defilements?
Question: How do we know that the five defilements are heavy and not recognizing expedient truth (upaya-satya) is light?
Answer: Arhats have exhausted the five defilements, but still do not recognize expedient truth. From this, we know that although the heavy categories are removed, the light categories still remain.
Question: Can this judgment be made for ordinary people?
Answer: Not necessarily. For example, ordinary people have the five defilements and also do not recognize expedient truth. This means that both light and heavy defilements obstruct the One Vehicle (ekayana). However, if the capacity is strong, these two cannot be an obstacle. Furthermore, there are four sentences each according to the Mahayana and Hinayana (hinayana). The four sentences of the Hinayana are: 1. Sharp faculties and light obstacles, such as Sariputra. 2. Sharp faculties and heavy obstacles, such as Angulimala. 3. Dull faculties and light obstacles, such as Snake-slave. 4. Dull faculties and heavy obstacles, such as ordinary people who cannot attain the holy path. The four sentences of the Mahayana are: 1. Sharp faculties and light obstacles, often born in other Buddha lands to hear the Mahayana. 2. Sharp faculties and heavy obstacles; 3. Dull faculties and light obstacles. These two often encounter the Buddha when he first attained enlightenment and expounded the Avatamsaka Sutra, thereby gaining understanding. 4. Dull faculties and heavy obstacles, for whom the Three Baskets (Tripitaka) are first expounded, and eventually hear the Lotus Sutra. This is just a rough judgment.
Question: Can the five defilements be discussed separately in terms of their obstructions?
Answer: The following verse says: 'Poverty, lack of fortune and wisdom, and the five defilements.' The defilement of views (drsti-kasaya) is precisely ignorance (avidya), which obstructs wisdom, and the rest all obstruct merit.
The Fifth Scroll of the Profound Meaning of the Lotus Sutra Taisho Tripitaka Volume 34, No. 1720, Profound Meaning of the Lotus Sutra
The Sixth Scroll of the Profound Meaning of the Lotus Sutra
Written by Huiji Zang
Discussing whether Arhats know the One Vehicle or not.
Question: Does attaining the state of Arhat naturally lead to knowing the One Vehicle, or is it necessary to hear the Lotus Sutra to know it? Also, in the chapter on Expedient Means, there are two contradictory passages regarding distinguishing between truth and falsehood. The first says that if one has truly attained Arhatship but does not believe in this Dharma, there is no such possibility. If one does not believe in this Dharma, they are arrogant (adhimanika) and not an Arhat. This indicates that Arhats must believe in the One Vehicle. But then it says...
文云除佛滅后現前無佛。明佛滅后羅漢亦有不信一乘。是以二文互相鉾楯。云何會通。
答。此義前已論之。后當廣說。既為一經之難今略云其相也。有人言一切得道並知得歸常住。若知同歸常住皆是菩薩。無有二乘成聖。故大經云不知常住尚不得二乘菩提說后無上道。若爾前章明羅漢。此名據權行之人。后明不信者此據六心之前有實行聲聞。故不信了。有人言一切道要得會空。不必須知同歸常住。故亦有知者亦有不知者。利根則知鈍根不知。前文據知者後文據不知。有人言前說就理為論。三乘初業不愚於法故。凡是羅漢皆知同歸。聞經則信。后就教中為論。羅漢稟小乘教成聖不知同歸。例如大經云。十住菩薩如來不說。不知佛性。今亦然也。有人言是真羅漢則知。后據末世凡夫故是不知耳。所以然者。凡夫具足三毒聞經尚信。況末世羅漢而不信耶。有人言此為時座今其專聽速決疑心。若不信受則抱疑永世以傳。后佛來令促乘可以決言。
評曰。蓋是一經之大宗不可存於異釋。然眾師厝意不同皆言二文相違。故異釋紛綸耳。今明二文不相違也。前明是真羅漢者聞經必信。若聞經不信者此非羅漢也。後文佛更簡之。若真羅漢聞經必信。頗有羅漢不信一乘以不。是故釋云亦有此義。即佛滅度后現前無佛復。無
【現代漢語翻譯】 現代漢語譯本：問：經文中說，佛陀滅度后，現前沒有佛。又說，佛陀滅度后，阿羅漢中也有不相信一乘佛法的。這兩段經文互相矛盾，應該如何解釋？
答：這個道理之前已經討論過，後面還會詳細說明。現在因為要解釋一部經的疑問，所以簡單地說一下它的情況。有人說，一切得道的人都知道最終會歸於常住的境界。如果知道同歸常住，那麼都是菩薩，沒有二乘（聲聞、緣覺）成就聖果的說法。所以《大涅槃經》說，不知道常住，尚且不能得到二乘的菩提，更何況是無上道。如果這樣說，前面章節所說的阿羅漢，是指權巧方便行菩薩道的人。後面所說的不相信一乘佛法的人，是指在六根未凈之前，有實際修行的聲聞，所以不相信一乘佛法。有人說，一切修道的關鍵在於證悟空性，不一定必須知道同歸常住。所以，也有知道的，也有不知道的。根器利的人就知道，根器鈍的人就不知道。前面的經文是針對知道的人說的，後面的經文是針對不知道的人說的。有人說，前面的說法是從理上來說的，三乘的初學者對於佛法並不愚昧，所以凡是阿羅漢都知道同歸常住，聽到《法華經》就會相信。後面的說法是從教義上來說的，阿羅漢稟受小乘教義成就聖果，不知道同歸常住。例如《大涅槃經》說，十住位的菩薩，如來不說，他們也不知道佛性。現在的情況也是這樣。有人說，如果是真正的阿羅漢，那麼就知道同歸常住。後面所說的是末世的凡夫，所以不知道。之所以這樣說，是因為凡夫具足貪嗔癡三毒，聽到《法華經》尚且會相信，更何況是末世的阿羅漢而不相信呢？有人說，這是因為當時在法會現場，希望快速解決心中的疑問。如果不信受，就會抱著疑問永遠流傳下去。後來的佛陀來臨，會讓他們儘快乘坐一乘佛法，可以明確地說。
評：大概這是一部經的大宗旨，不可以存在不同的解釋。然而，各位法師的理解不同，都說這兩段經文相違背，所以不同的解釋紛紛出現。現在說明這兩段經文並不相違背。前面說的是真正的阿羅漢，聽到《法華經》必定會相信。如果聽到《法華經》不相信，那麼就不是阿羅漢。後面的經文佛陀更進一步地加以簡別。如果是真正的阿羅漢，聽到《法華經》必定會相信。難道有阿羅漢不相信一乘佛法嗎？所以解釋說，也有這種情況。也就是佛陀滅度后，現前沒有佛，也是沒有（不信一乘的阿羅漢）。
【English Translation】 English version: Question: The text states that after the Buddha's Parinirvana (death), there is no Buddha present. It also states that after the Buddha's Parinirvana, there are also Arhats (worthy ones) who do not believe in the One Vehicle (Ekayana). These two passages seem contradictory. How can they be reconciled?
Answer: This meaning has been discussed before and will be explained in detail later. Now, to address the difficulty within this one sutra, I will briefly explain the situation. Some say that all who attain enlightenment know that they will ultimately return to the state of permanence (常住, changzhu). If they know they will return to the state of permanence, then they are all Bodhisattvas, and there is no such thing as a two-vehicle (聲聞, shengwen; 緣覺, yuanjue) attainment of sainthood. Therefore, the Mahaparinirvana Sutra says that if one does not know the state of permanence, one cannot even attain the Bodhi (enlightenment) of the two vehicles, let alone the unsurpassed path. If that is the case, the Arhats mentioned in the previous chapter refer to those who expediently practice the Bodhisattva path. The non-believers mentioned later refer to the Shravakas (聲聞, shengwen) who have actual practice before the six senses are purified, so they do not believe in the One Vehicle. Some say that the key to all practice is to realize emptiness, and it is not necessary to know that one will return to the state of permanence. Therefore, some know it, and some do not. Those with sharp faculties know it, and those with dull faculties do not. The previous text refers to those who know it, and the later text refers to those who do not know it. Some say that the previous statement is from the perspective of principle (理, li). The beginners of the three vehicles are not ignorant of the Dharma (法, fa), so all Arhats know that they will return to the state of permanence and will believe when they hear the Lotus Sutra. The later statement is from the perspective of doctrine (教, jiao). Arhats who attain sainthood by receiving the teachings of the Small Vehicle (Hinayana) do not know that they will return to the state of permanence. For example, the Mahaparinirvana Sutra says that the Tathagata (如來, rulai) does not speak to the Bodhisattvas of the Ten Abodes (十住, shizhu), and they do not know the Buddha-nature (佛性, foxing). The current situation is the same. Some say that if they are true Arhats, then they know that they will return to the state of permanence. The later statement refers to the ordinary people of the degenerate age, so they do not know. The reason for this is that ordinary people are full of the three poisons (三毒, sandu) of greed, hatred, and delusion, and they will still believe when they hear the Lotus Sutra, let alone the Arhats of the degenerate age who would not believe? Some say that this is because they were at the assembly at that time and hoped to quickly resolve their doubts. If they do not believe and accept, they will hold onto their doubts and pass them on forever. When the future Buddha comes, he will urge them to quickly board the One Vehicle, which can be stated clearly.
Commentary: This is probably the main principle of this sutra, and there should not be different interpretations. However, the understandings of the various masters are different, and they all say that these two passages contradict each other, so different interpretations have emerged. Now, I will explain that these two passages do not contradict each other. The previous statement says that true Arhats will definitely believe when they hear the Lotus Sutra. If they do not believe when they hear the Lotus Sutra, then they are not Arhats. The later text is further distinguished by the Buddha. If they are true Arhats, they will definitely believe when they hear the Lotus Sutra. Are there any Arhats who do not believe in the One Vehicle? Therefore, the explanation says that there is also this situation. That is, after the Buddha's Parinirvana, there is no Buddha present, and there are also no (Arhats who do not believe in the One Vehicle).
傳經之人及所傳之法。闕此三義則羅漢亦有不信義也。若佛雖滅度有傳經人及所傳之法羅漢聞之則便信受也。
問。佛滅度后無人法故羅漢無所信者。何故信耶。
答。佛自更釋之。若值余佛則能決了。若爾者前後二文無相鉾楯。不應異釋紛然也。晚見法華論亦不明二文相違。除佛滅后現前無佛者。論明云何如來不成不堪說法人。為斷此疑如經。除佛滅度后現前無佛故也。論意明。如來在世說一乘必然令羅漢信受。故不成不堪說法人。明除佛滅后無復佛者則有羅漢不信耳。
問。依此釋者則羅漢聞法華經始知作佛。不聞則不知作佛以不。
答曰。如是。
問。何以為證。
答。即向釋文為證也。又前身子云而今乃自覺非是實滅度。則知爾前皆未覺也。及三請之中一切二乘皆生疑惑。若自知作佛何所疑耶。法華教起復何所為耶。又下化城品分明說之。我滅度后復有弟子不聞是經不知不覺菩薩所行。而於自功德生滅度想入涅槃。我于余國作佛為說是經方得神契部知作佛也。又釋論解畢定品亦作此說。明羅漢生三界外凈土得聞法華經修行求佛。故知二乘不聞法華不知同歸也。又二乘自知作佛者何得云爲諸聲聞說妙法華經。
問。大經云不知常住不得二乘菩提。今云何言得二乘菩
【現代漢語翻譯】 現代漢語譯本：傳經之人以及所傳的佛法。如果缺少這三者，即使是阿羅漢（Arhat，已證得涅槃的聖者）也會有不相信的情況。如果佛陀（Buddha，覺悟者）雖然已經涅槃（Nirvana，寂滅），但有傳經之人以及所傳的佛法，阿羅漢聽聞后就會信受。
問：佛陀涅槃后，因為沒有佛和佛法，阿羅漢無所信受，為什麼還會相信呢？
答：佛陀自己進一步解釋說，如果遇到其他的佛，就能決斷了悟。如果這樣，那麼前後兩段經文就互相矛盾了。不應該有不同的解釋而產生紛亂。晚些時候看到的《法華論》（Saddharma-pundarika-sastra，妙法蓮華經的論釋）也沒有明確說明這兩段經文的矛盾之處。除非佛陀涅槃后，眼前沒有其他的佛。論中說明，為什麼如來（Tathagata，佛陀的稱號）不能成為堪能說法之人？爲了斷除這個疑惑，如經中所說，除非佛陀涅槃后，眼前沒有其他的佛。論中的意思是說，如來在世時說一乘（Ekayana，唯一的成佛之道），必然會讓阿羅漢信受，所以如來是堪能說法之人。說明除非佛陀涅槃后沒有其他的佛，才會有阿羅漢不相信的情況。
問：依照這個解釋，那麼阿羅漢聽聞《法華經》（Saddharma Pundarika Sutra，妙法蓮華經）后才知道可以成佛。不聽聞就不知道可以成佛嗎？
答：是的，就是這樣。
問：有什麼可以作為證據呢？
答：就是剛才解釋的經文可以作為證據。而且，之前舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）說『而今乃自覺非是實滅度』，就知道在此之前都沒有覺悟。以及在三次勸請之中，一切二乘（Sravaka-yana and Pratyekabuddha-yana，聲聞乘和緣覺乘，小乘佛教的兩種修行方式）都產生了疑惑。如果自己知道可以成佛，還疑惑什麼呢？《法華經》的教化又有什麼用呢？而且在下面的《化城喻品》（Upayakausalya-parivarta，法華經中的一個章節）中分明地說：『我滅度后復有弟子不聞是經，不知不覺菩薩所行，而於自功德生滅度想入涅槃。我于余國作佛，為說是經，方得神契部知作佛也。』又《釋論》（可能是指《大智度論》）解釋《畢定品》（可能是指《法華經》中的一個章節）時也這樣說，說明阿羅漢生在三界（Trailokya，欲界、色界、無色界）之外的凈土（Sukhavati，阿彌陀佛的凈土），才能聽聞《法華經》修行求佛。所以知道二乘不聽聞《法華經》就不知道最終的歸宿是成佛。而且，如果二乘自己知道可以成佛，怎麼會說『為諸聲聞說妙法華經』呢？
問：《大般涅槃經》（Mahaparinirvana Sutra，一部重要的佛教經典）中說，不知道常住（Nitya，永恒不變的佛性）就不能得到二乘菩提（Bodhi，覺悟）。現在為什麼說可以得到二乘菩提呢？
【English Translation】 English version: The person who transmits the sutras and the Dharma that is transmitted. If these three are lacking, even an Arhat (one who has attained Nirvana) may not believe. If the Buddha (the Awakened One) has passed into Nirvana (cessation of suffering) but there is a person who transmits the sutras and the Dharma that is transmitted, the Arhat will hear and believe.
Question: After the Buddha's Nirvana, because there is no Buddha or Dharma, the Arhat has nothing to believe in. Why would they believe?
Answer: The Buddha himself further explains it. If they encounter another Buddha, they will be able to resolve and understand. If that is the case, then the two passages of scripture contradict each other. There should not be different interpretations that cause confusion. Later, I saw the Saddharma-pundarika-sastra (Commentary on the Lotus Sutra), which also does not clearly explain the contradiction between these two passages. Unless after the Buddha's Nirvana, there is no Buddha present. The commentary explains, why can't the Tathagata (a title of the Buddha) be a capable speaker of the Dharma? To dispel this doubt, as the sutra says, unless after the Buddha's Nirvana, there is no Buddha present. The commentary means that when the Tathagata is in the world and speaks of the Ekayana (the One Vehicle to Buddhahood), it will surely cause the Arhats to believe, so the Tathagata is a capable speaker of the Dharma. It explains that unless after the Buddha's Nirvana there is no other Buddha, there will be Arhats who do not believe.
Question: According to this explanation, then the Arhats only know that they can become Buddhas after hearing the Saddharma Pundarika Sutra (Lotus Sutra). If they do not hear it, do they not know that they can become Buddhas?
Answer: Yes, that is how it is.
Question: What can be used as evidence?
Answer: The scripture that was just explained can be used as evidence. Moreover, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) previously said, 'Now I realize that it was not a real Nirvana,' which shows that they were not enlightened before that. And in the three requests, all the Sravaka-yana and Pratyekabuddha-yana (the Hearer Vehicle and the Solitary Realizer Vehicle, two paths of practice in Theravada Buddhism) had doubts. If they knew that they could become Buddhas, what would they doubt? What would be the use of the teachings of the Lotus Sutra? Moreover, it is clearly stated in the Upayakausalya-parivarta (Skillful Means Chapter, a chapter in the Lotus Sutra) below: 'After my Nirvana, there will be disciples who do not hear this sutra, do not know or realize the practice of the Bodhisattvas, and have the thought of Nirvana based on their own merits. I will become a Buddha in another country and speak this sutra, so that they can have a spiritual connection and know that they can become Buddhas.' Also, the Shastra (possibly referring to the Mahaprajnaparamita-sastra) explains the chapter on 'Definite Prediction' (possibly referring to a chapter in the Lotus Sutra) in this way, explaining that Arhats are born in pure lands (Sukhavati, Amitabha Buddha's Pure Land) outside the Trailokya (Three Realms: Desire Realm, Form Realm, Formless Realm) and can hear the Lotus Sutra, practice, and seek Buddhahood. Therefore, it is known that if the Two Vehicles do not hear the Lotus Sutra, they do not know that the ultimate destination is Buddhahood. Moreover, if the Two Vehicles knew that they could become Buddhas, how could it be said 'to speak the wonderful Lotus Sutra for the Sravakas'?
Question: The Mahaparinirvana Sutra (an important Buddhist scripture) says that if one does not know the Nitya (permanence, the eternal Buddha-nature), one cannot attain the Bodhi (enlightenment) of the Two Vehicles. How can it now be said that one can attain the Bodhi of the Two Vehicles?
提不知常住。
答。大經復云爲諸聲聞開發慧眼。說秘密藏。如其已知則慧明已發。云何更開。又二乘已知則無復八倒。何所斥耶。
問。不知常住不得二乘菩提云何偏耶。
答。此呵嘖二乘保執昔教。汝不改無常不信常住者。亦不得二乘菩提故作此呵耳。又此是欲時會令信常住故。又若不知常住不得二乘菩提。若不知常住亦不得三歸五戒。若爾者涅槃之前無佛弟子皆是俗人也。而經但云不識常住歸戒不具足耳。非不隨分得之。二乘亦爾。隨分斷三界惑成羅漢耳。
問。既斷三界惑盡云何不同歸耶。
答。外道亦斷三宮惑儘可言惑盡即知一乘耶。二乘之人但勝凡夫一階。不應全閉菩薩也。又難曰。斷惑要論知同歸常住者。外道斷亦應然也。
問。外道伏惑實不斷也。
答。伏惑斷惑此諸部異之。佛陀人云伏惑薩衛人斷惑。不應偏用。又大經親。言外道斷惑不言伏。又釋論攝大乘論皆言外道斷惑不應言伏。又毗婆娑云以迦旃延子為三明六通大阿羅漢。及五百評解者亦是羅漢。龍樹呵云。汝於八揵度中處處有失。況名解大乘義耶。諸羅漢答云。乘聞大乘心都不信。若羅漢聞大乘為有失復云何不聞而自知耶。又佛滅度后五百部聞大乘法畢竟空如刀傷心。況聞常而即信。彼云何能
{ "translations": [ "現代漢語譯本", "問：不瞭解常住（nitya，永恒不變的真如佛性）的道理。", "", "答： 《大般涅槃經》（Mahāparinirvāṇa Sūtra）又說，爲了聲聞（śrāvaka，聽聞佛法而修行的弟子）們開發慧眼，宣說秘密藏（guhyasamādhi，如來藏）。如果他們已經知道了常住的道理，那麼智慧光明已經開發，為什麼還要再開發呢？而且二乘（śrāvakayāna，聲聞乘和pratyekabuddhayāna，緣覺乘）已經知道了，就沒有八倒（aṣṭaviparyāsa，八種顛倒見），還斥責什麼呢？", "", "問：不瞭解常住的道理，就不能得到二乘菩提（bodhi，覺悟），為什麼這樣說有偏頗呢？", "", "答： 這是呵斥二乘之人，保守執著於過去的教義。你們不改變無常的觀念，不相信常住的道理，也就不能得到二乘菩提，所以才這樣呵斥。而且這是爲了適時地引導他們相信常住的道理。而且，如果說不了解常住的道理就不能得到二乘菩提，那麼也可以說不了解常住的道理就不能受三歸（triśaraṇa，皈依佛、法、僧）五戒（pañcaśīla，不殺生、不偷盜、不邪淫、不妄語、不飲酒）。如果這樣說，那麼在涅槃（nirvāṇa，寂滅）之前，沒有佛弟子，全部都是俗人了嗎？而經中只是說不認識常住的道理，歸戒就不具足罷了，並非不能隨分得到利益。二乘也是這樣，隨分斷除三界（trayo dhātava，欲界、色界、無色界）的迷惑，成就阿羅漢（arhat，斷盡煩惱的聖者）罷了。", "", "問：既然斷盡了三界的迷惑，為什麼不能同樣歸向一乘（ekayāna，唯一的成佛之道）呢？", "", "答： 外道（tīrthika，佛教以外的修行者）也斷盡了三宮的迷惑，難道可以說斷盡迷惑就知道了唯一成佛之道嗎？二乘之人只是勝過凡夫一個階層，不應該完全封閉通往菩薩道的道路。而且，如果說斷除迷惑一定要了解同歸常住的道理，那麼外道斷除迷惑也應該如此才對。", "", "問：外道只是伏住迷惑，實際上並沒有斷除。", "", "答： 伏住迷惑還是斷除迷惑，各個部派的說法不同。佛陀人說伏住迷惑，薩衛人說斷除迷惑，不應該偏袒一方。而且《大般涅槃經》親自說外道斷除迷惑，沒有說伏住。而且《釋論》（Mahāprajñāpāramitopadeśa，大智度論）、《攝大乘論》（Mahāyānasaṃgraha）都說外道斷除迷惑，不應該說是伏住。而且《毗婆娑論》（Abhidharma-mahāvibhāṣā-śāstra）說以迦旃延子（Kātyāyanīputra，論師名）為三明六通的大阿羅漢，以及五百評解者也是阿羅漢。龍樹（Nāgārjuna，中觀學派創始人）呵斥說：『你們在八揵度（astabandhana，佛教術語）中處處有失誤，怎麼能說是理解了大乘的意義呢？』各位阿羅漢回答說：『我們聽聞大乘的道理，心中都不相信。』如果阿羅漢聽聞大乘的道理都有失誤，又怎麼能在沒有聽聞的情況下自己知道呢？而且佛陀滅度后，五百部聽聞大乘的畢竟空（śūnyatā，空性）的道理，就像刀割傷了心一樣。何況是聽聞常住的道理就能立即相信呢？他們怎麼能做到呢？" , "english_translations": [ "English version", "Question: Not knowing the permanent and abiding (nitya, the eternal and unchanging true nature of the Buddha).", "", "Answer: The Mahāparinirvāṇa Sūtra also says, 'For the śrāvakas (those who listen to and practice the Dharma), develop the eye of wisdom and expound the secret treasury (guhyasamādhi, the Tathāgatagarbha).' If they already know, then the light of wisdom has already been developed, why develop it again? Moreover, the Two Vehicles (śrāvakayāna, the Hearer Vehicle, and pratyekabuddhayāna, the Solitary Realizer Vehicle) already know, so there are no more Eight Inversions (aṣṭaviparyāsa, eight kinds of inverted views), what is being refuted?", "", "Question: Not knowing the permanent and abiding, one cannot attain the bodhi (enlightenment) of the Two Vehicles, why is this considered biased?", "", "Answer: This is rebuking those of the Two Vehicles who conservatively cling to the old teachings. If you do not change your view of impermanence and do not believe in the permanent and abiding, then you cannot attain the bodhi of the Two Vehicles, hence this rebuke. Moreover, this is to guide them to believe in the permanent and abiding at the appropriate time. Furthermore, if it is said that not knowing the permanent and abiding means one cannot attain the bodhi of the Two Vehicles, then it could also be said that not knowing the permanent and abiding means one cannot take refuge in the Three Jewels (triśaraṇa, Buddha, Dharma, Sangha) and observe the Five Precepts (pañcaśīla, abstaining from killing, stealing, sexual misconduct, lying, and intoxicants). If this were the case, then before nirvāṇa (cessation), wouldn't all non-Buddhist disciples be laypeople? However, the sutra only says that not recognizing the permanent and abiding means the precepts are not fully complete, not that one cannot obtain benefits accordingly. The Two Vehicles are also like this, accordingly severing the delusions of the Three Realms (trayo dhātava, the Desire Realm, the Form Realm, and the Formless Realm) and becoming an arhat (one who has extinguished all afflictions).", "", "Question: Since they have exhausted the delusions of the Three Realms, why can't they equally return to the One Vehicle (ekayāna, the single path to Buddhahood)?", "", "Answer: The tīrthikas (non-Buddhist practitioners) also exhaust the delusions of the three palaces, can it be said that exhausting delusions means knowing the One Vehicle? Those of the Two Vehicles are only one step above ordinary people, they should not completely close the path to the Bodhisattva path. Moreover, if it is argued that severing delusions requires knowing the principle of returning to the permanent and abiding, then the same should apply to non-Buddhists who sever delusions.", "", "Question: Non-Buddhists only subdue delusions, they do not actually sever them.", "", "Answer: Whether delusions are subdued or severed, different schools have different views. The Buddhas say delusions are subdued, the Sarvāstivādins say delusions are severed, one should not be biased. Moreover, the Mahāparinirvāṇa Sūtra personally says that non-Buddhists sever delusions, not subdue them. Moreover, the Mahāprajñāpāramitopadeśa and the Mahāyānasaṃgraha both say that non-Buddhists sever delusions, one should not say they are subdued. Moreover, the Abhidharma-mahāvibhāṣā-śāstra says that Kātyāyanīputra (name of a commentator) was a great arhat with the Three Clear Knowledges and Six Supernatural Powers, and the five hundred commentators were also arhats. Nāgārjuna (founder of the Madhyamaka school) rebuked, 'You have errors everywhere in the eight astabandhana (Buddhist term), how can you claim to understand the meaning of the Mahayana?' The arhats replied, 'When we hear the Mahayana teachings, we do not believe them in our hearts.' If arhats have errors when they hear the Mahayana teachings, how can they know it themselves without hearing it? Moreover, after the Buddha's parinirvāṇa, the five hundred schools heard the Mahayana teaching of ultimate emptiness (śūnyatā), it was like a knife cutting their hearts. How much more so would they immediately believe upon hearing the teaching of the permanent and abiding? How could they do that?" ] }
知常耶。又化城品云大通智勝佛說法華經。十六菩薩即便信受。聲聞眾中或有信受成不信者。然羅漢值佛聞法華經尚有信者及未信者。云何不聞而自知耶。
問。若二乘不自知作佛者。何得勝鬘云三乘初業不愚於法自知當覺當得耶。又優婆塞經十四品說自知應得菩提。而且取小乘果。十三品中正明受戒得三道果。以知之甚易行之甚難。故雖知一乘而取證羅漢。
答。此義前已說竟。利根者得知鈍根不知。又過去久習大乘者聞小乘教得道即悟大乘。如此人即知。不爾者不知。又實行者不知權行者知。此義索車中廣說。晚見法華論開示悟入作四義釋之。第三義名為不知。不知者以一切聲聞辟支佛不知彼真實處故。不知真實處者不知畢竟唯一佛乘故。此文分明釋二乘人不知一乘也。第二義明三乘同有佛性法身即是常住。二乘人既不知一乘。不知常住佛性。不應云得道者。惡須牒解常住。此證上不知常義也。
問。凡夫人常知作佛。羅漢是聖人何故不知作佛耶。
答。法華疏云。三種無煩惱人而有染慢顛倒信故。一者信種種乘。二者信世間涅槃異。三者信彼此身異。為對治此三種病故說三旗平等。一者乘平等。與聲聞授記唯有大乘無有二乘也。二者世間涅槃平等。以多寶如來入涅槃是世間涅槃平等故
【現代漢語翻譯】 現代漢語譯本： 問：常智（Chang Zhi）知道嗎？又《化城喻品》中說，大通智勝佛（Da Tong Zhi Sheng Fo）說《法華經》。十六位菩薩（Pu Sa）立即信受。聲聞眾（Sheng Wen Zhong）中，有些人信受后又不信受。然而，阿羅漢（Luo Han）遇到佛（Fo）聽聞《法華經》，尚且有信受和不信受的。為什麼不聽聞就能自己知道呢？
問：如果二乘（Er Cheng）不自知能作佛（Fo），為何《勝鬘經》（Sheng Man Jing）中說，三乘（San Cheng）初業者不愚於法，自知應當覺悟，應當證得呢？又《優婆塞戒經》（You Po Sai Jie Jing）第十四品說，自知應得菩提（Pu Ti），卻取小乘果（Xiao Cheng Guo）。第十三品中，明明說受戒能得三道果。因為知道很容易，實行卻很難。所以即使知道一乘（Yi Cheng），也取證阿羅漢果。
答：這個道理前面已經說過了。利根者得知，鈍根者不知。又過去久習大乘者，聽聞小乘教（Xiao Cheng Jiao）得道，立即悟入大乘。這樣的人就知道。否則就不知道。又實行者不知，權行者知。這個道理在《索車經》（Suo Che Jing）中廣說。晚見《法華論》（Fa Hua Lun）開示悟入作四義解釋。第三義名為不知。不知，是因為一切聲聞、辟支佛（Pi Zhi Fo）不知彼真實處。不知真實處，是因為不知畢竟唯一佛乘。這段文字分明解釋了二乘人不知一乘。第二義說明三乘同有佛性（Fo Xing），法身（Fa Shen）即是常住。二乘人既然不知一乘，不知常住佛性，不應說得道者。惡須牒解常住。這證明了上面不知常義。
問：凡夫人常常知道自己能作佛，阿羅漢是聖人，為什麼反而不知道自己能作佛呢？
答：《法華疏》（Fa Hua Shu）中說：三種沒有煩惱的人，卻有染慢顛倒的信。一是信種種乘。二是信世間涅槃（Nie Pan）不同。三是信彼此身不同。爲了對治這三種病，所以說三旗平等。一是乘平等。給聲聞授記，只有大乘，沒有二乘。二是世間涅槃平等。因為多寶如來（Duo Bao Ru Lai）入涅槃是世間涅槃平等。
【English Translation】 English version: Question: Does Chang Zhi (Constant Wisdom) know? Furthermore, in the 'Parable of the Phantom City' chapter, it says that Great Universal Wisdom Excellence Buddha (Da Tong Zhi Sheng Fo) preached the Lotus Sutra. The sixteen Bodhisattvas (Pu Sa) immediately accepted and believed. Among the Shravaka assembly (Sheng Wen Zhong), some believed and then disbelieved. However, even when Arhats (Luo Han) encountered the Buddha (Fo) and heard the Lotus Sutra, some believed and some did not. How can one know without hearing?
Question: If the Two Vehicles (Er Cheng) do not know that they can become Buddhas (Fo), how can the Srimala Sutra (Sheng Man Jing) say that those initially practicing the Three Vehicles (San Cheng) are not ignorant of the Dharma and know that they should awaken and attain? Furthermore, the Upasaka Sutra (You Po Sai Jie Jing), in its fourteenth chapter, says that one knows one should attain Bodhi (Pu Ti), yet takes the fruit of the Small Vehicle (Xiao Cheng Guo). The thirteenth chapter clearly states that receiving the precepts leads to the attainment of the three paths. Because knowing is very easy, but practicing is very difficult, even if one knows the One Vehicle (Yi Cheng), one still attains the Arhat fruit.
Answer: This meaning has already been explained before. Those with sharp faculties know, while those with dull faculties do not know. Furthermore, those who have long practiced the Mahayana in the past, upon hearing the Small Vehicle teachings (Xiao Cheng Jiao) and attaining the path, immediately awaken to the Mahayana. Such people know. Otherwise, they do not know. Furthermore, those who practice diligently do not know, while those who practice expediently know. This meaning is extensively explained in the 'Seeking the Cart' Sutra (Suo Che Jing). Later, I saw the Treatise on the Lotus Sutra (Fa Hua Lun) explaining 'opening, showing, awakening, and entering' with four meanings. The third meaning is called 'not knowing.' 'Not knowing' is because all Shravakas and Pratyekabuddhas (Pi Zhi Fo) do not know that real place. 'Not knowing the real place' is because they do not know that ultimately there is only the One Buddha Vehicle. This passage clearly explains that people of the Two Vehicles do not know the One Vehicle. The second meaning explains that the Three Vehicles share the Buddha-nature (Fo Xing), and the Dharmakaya (Fa Shen) is permanent. Since people of the Two Vehicles do not know the One Vehicle and do not know the permanent Buddha-nature, it should not be said that they have attained the path. One must further explain 'permanent.' This proves the meaning of 'not knowing' above.
Question: Ordinary people always know that they can become Buddhas. Arhats are sages, so why do they not know that they can become Buddhas?
Answer: The Commentary on the Lotus Sutra (Fa Hua Shu) says: Three types of people without afflictions still have defiled pride and inverted beliefs. First, they believe in various vehicles. Second, they believe that worldly Nirvana (Nie Pan) is different. Third, they believe that their bodies are different. To counteract these three illnesses, it is said that the three banners are equal. First, the vehicle is equal. Giving predictions to Shravakas, there is only the Mahayana, not the Two Vehicles. Second, worldly Nirvana is equal. Because the Tathagata Prabhutaratna (Duo Bao Ru Lai) entering Nirvana is worldly Nirvana being equal.
也。三者身平等。多寶如來已入涅槃復示現身。自身他身法身平等無差別故。是無煩惱染慢人見彼此身所作差別。不知彼此佛性法身平等故。論釋三義中初明羅漢不知一乘。后明羅漢不可知佛性常住。所以不知者。雖無界內煩惱而有染慢。染慢即是無明。此是智障。是故不知也。
問。若爾者凡夫能知一乘常住者應無無明耶。
答。凡夫但是信佛語名為知耳。此未足是證。羅漢破此無明即能決定知異凡夫也。又佛種種方便度脫眾生。聞知以悟則為說知。聞不知以悟則為說不知。
問。說知不知有何義耶。
答。佛為七歲已上學大乘人說。二乘人尚自知作佛汝云何不信大乘耶。又化城求二乘人作如是說。已證羅漢者自知作佛。汝云何欲證羅漢不求佛耶。
問。說羅漢不知者何義耶。
答。此依小乘教令證小乘果。若說自知成佛豈求小乘耶。譬本義八重第一序來意。有此文來者凡有二義。一者頌上長行二者為下譬本。所以為譬本者利根已解中根未解。故復以譬還辨前法。是以先法為后譬本也。
問。后譬文長何故但譬此中法也。
答。此文雖𢭃總序釋迦一化始終。故得為后譬本。第二定譬多少。古舊開為五譬。一長者譬。二思濟譬。三權誘譬。四平等譬。五不虛譬。
【現代漢語翻譯】 現代漢語譯本 也。這三者在身方面是平等的。多寶如來已經進入涅槃，又再次示現身形，是因為自身、他身、法身平等沒有差別。這是沒有煩惱染污和傲慢的人，所見到的彼此身形所作的差別。他們不知道彼此的佛性法身是平等的緣故。在論釋這三種意義中，首先說明阿羅漢不知道一乘佛法，之後說明阿羅漢不可能知道佛性常住的道理。他們之所以不知道，是因為雖然沒有界內的煩惱，但還有染污和傲慢。染污和傲慢就是無明，這是智慧的障礙，因此他們不知道。
問：如果這樣，那麼凡夫能夠知道一乘常住，難道就沒有無明瞭嗎？
答：凡夫只是相信佛說的話，才叫做知道。這還不足以作為證悟。阿羅漢破除這種無明，就能確定地知道，這和凡夫不同。而且佛用種種方便來度脫眾生，聽聞后理解了，就說知道；聽聞后不理解，就說不知道。
問：說知道和不知道有什麼意義呢？
答：佛是為七歲以上學習大乘佛法的人說的。二乘人尚且自己知道能夠成佛，你們為什麼不相信大乘佛法呢？又爲了化導那些在化城中尋求二乘果位的人，這樣說：已經證得阿羅漢果位的人，自己知道能夠成佛，你們為什麼想要證得阿羅漢果位，卻不尋求成佛呢？
問：說阿羅漢不知道（能成佛）是什麼意思呢？
答：這是依據小乘的教義，讓他們證得小乘的果位。如果說他們自己知道能夠成佛，那他們怎麼還會尋求小乘果位呢？譬如本文的八重含義中，第一重是序述來意。有這段文字的出現，大概有兩個意義：一是總結上面的長行文，二是作為下面譬喻的根本。之所以作為譬喻的根本，是因為利根的人已經理解了，中等根器的人還沒有理解，所以再次用譬喻來辨明前面的佛法。因此，先前的佛法就成為後面的譬喻的根本。
問：後面的譬喻文很長，為什麼只譬喻這段經文中的佛法呢？
答：這段經文雖然概括地敘述了釋迦牟尼佛一生教化的始終，所以可以作為後面的譬喻的根本。第二是確定譬喻的多少。古舊的說法是分為五個譬喻：一是長者譬，二是思濟譬，三是權誘譬，四是平等譬，五是不虛譬。
【English Translation】 English version Also, these three are equal in terms of the body. Tathagata Many Treasures (Duōbǎo Rúlái) [Prabhutaratna, meaning 'Many Treasures Thus Come One'], having already entered Nirvana, appears again in bodily form because the self-body, other-body, and Dharma-body are equal without difference. This is what people without afflictions, defilements, and arrogance see as differences made by each other's bodies. They do not know that each other's Buddha-nature Dharma-body is equal. In discussing and explaining these three meanings, first, it is clarified that Arhats (Āluóhàn) [one who has attained enlightenment] do not know the One Vehicle (Yīchéng) [Ekayana, the single path to Buddhahood]; later, it is clarified that Arhats cannot know the permanence of Buddha-nature. The reason they do not know is that although they have no afflictions within the realms, they still have defilements and arrogance. Defilements and arrogance are ignorance (Wúmíng) [Avidya], which is an obstacle to wisdom. Therefore, they do not know.
Question: If that is the case, if ordinary people can know the One Vehicle and its permanence, shouldn't they be without ignorance?
Answer: Ordinary people merely believe the Buddha's words and call it knowing. This is not enough to be considered proof. Arhats, by breaking through this ignorance, can definitively know, which is different from ordinary people. Moreover, the Buddha uses various skillful means to liberate sentient beings. If they hear and understand, it is said they know; if they hear and do not understand, it is said they do not know.
Question: What is the meaning of saying 'know' and 'do not know'?
Answer: The Buddha speaks for those who are seven years old and above and are learning the Mahayana (Dàchéng) [Great Vehicle] teachings. Even those of the Two Vehicles (Èrchéng) [Sravakayana and Pratyekabuddhayana] know that they can become Buddhas; why don't you believe in the Mahayana? Furthermore, to transform those who seek the Two Vehicle fruits in the phantom city (Huàchéng) [a metaphor for temporary goals], it is said: Those who have already attained the Arhat fruit know that they can become Buddhas; why do you want to attain the Arhat fruit but not seek Buddhahood?
Question: What is the meaning of saying that Arhats do not know (that they can become Buddhas)?
Answer: This is based on the teachings of the Small Vehicle (Xiǎochéng) [Hinayana], to enable them to attain the fruits of the Small Vehicle. If it were said that they themselves know that they can become Buddhas, then why would they seek the fruits of the Small Vehicle? For example, in the eight layers of meaning of this text, the first is to preface the intention. The appearance of this passage has two meanings: first, to summarize the preceding prose; second, to serve as the basis for the following parables. The reason for serving as the basis for the parables is that those with sharp faculties have already understood, while those with medium faculties have not yet understood. Therefore, parables are used again to clarify the preceding Dharma. Thus, the preceding Dharma becomes the basis for the following parables.
Question: The following parable text is long, why does it only use this section of the Dharma as a parable?
Answer: Although this passage generally narrates the entire teaching of Shakyamuni Buddha (Shìjiāmóunífó) [the historical Buddha] from beginning to end, it can serve as the basis for the following parables. Second, determine the number of parables. The old interpretations divide it into five parables: first, the parable of the wealthy man (Zhǎngzhě pì); second, the parable of thought and economy (Sījì pì); third, the parable of expedient inducement (Quányòu pì); fourth, the parable of equality (Píngděng pì); fifth, the parable of non-emptiness (Bùxū pì).
評曰。初實總譬非獨長者。思濟者思惟救濟。此是一乘化不得義了。猶少見火譬不用此釋也。光宅云十譬。一總二見火三救子不得四救子得五見子免難六諸子索車七見子免難歡喜八等賜大車九得車歡喜第十不虛譬。此中十法為后十譬作本也。
評曰。十譬起即光宅。眾師所無。今以四義評之。一者若以句斷有九句不應十也。若以義分唯有六義。一總二見火三二乘化不得四三乘化得五還說一乘六不虛自余細句皆是枝流。收攝屬此六義也。今進不取句退不依義。故十譬非也。二者若六十譬則法譬顛倒。法說之中索車在前父喜居后。譬說之中父喜在前索車居后。雖欲會通終成迂曲。至后自顯也。三者大小相違之。先法說中見大機動故喜。譬說中見小機免難故喜。法說明其大因譬說序其小果。法說大障將傾。譬說小難已離。義勢即乘小應相主也。四者有無異。法說中序上根易悟故無索車。譬說明中根猶惑故有索車。若爾恭敬之言用為索車之本。殊不體文意。此四義品下文自顯也。今依六譬無此四先也。第三明有無者。長行有五。一開三。二顯一。三五偈。四真偽。五不虛。今偈六。五但長行。有真偽偈則無也。偈有欲法長行則無。屬顯意也。餘者皆同也。第四明次第。長行先開三后顯一。偈先顯一后開三。餘者同
【現代漢語翻譯】 現代漢語譯本 評論說：最初的總譬喻不僅僅是針對長者（指故事中的富翁）。思濟者，是思慮救濟（眾生）的人。這說明用一乘佛法教化（眾生）並非沒有意義。就像『少見火』的比喻，不應該用在這裡解釋一樣。光宅法師說有十個比喻：一是總說，二是見火，三是救子不得，四是救子得，五是見子免難，六是諸子索車，七是見子免難歡喜，八是平等賜予大車，九是得車歡喜，第十是不虛妄的比喻。這十法是後面十個比喻的根本。 評論說：光宅法師提出的十個比喻，是其他法師所沒有的。現在用四種意義來評論它。一，如果按照句子來斷句，有九句，不應該是十個比喻。如果按照意義來分，只有六個意義：一是總說，二是見火，三是二乘（聲聞乘和緣覺乘）不能被教化，四是三乘（菩薩乘）可以被教化，五是迴歸到一乘，六是不虛妄。其餘細小的句子都是枝流，可以歸納到這六個意義中。現在（光宅法師）進不採用句子，退不依據意義，所以十個比喻是不對的。二，如果用六十個比喻，那麼法說和譬喻就顛倒了。在法說中，索車（要求車輛）在前，父親歡喜在後。在譬喻中，父親歡喜在前，索車在後。即使想要會通，最終也會變得迂迴曲折，後面會自然顯現。三，大小相違背。先說法說中，見到大根器（的眾生）發動，所以歡喜。譬喻中，見到小根器（的眾生）免於災難，所以歡喜。法說說明其大的因，譬喻敘述其小的果。法說大的障礙將要傾覆，譬喻小的災難已經脫離。意義上是乘坐小乘來適應（眾生）的根性。四，有無不同。法說中，敘述上根器（的眾生）容易領悟，所以沒有索車。譬喻中，說明中等根器（的眾生）仍然迷惑，所以有索車。如果這樣，恭敬的言語被用作索車的根本，就特別不符合經文的意義。這四種意義在品下面的經文中會自然顯現。現在依據六個比喻，就沒有這四種過失。第三，說明有無。長行有五點：一、開三（乘），二、顯一（乘），三、五偈，四、真偽，五、不虛。現在偈頌有六點。五點只是長行，有真偽偈頌，就沒有（不虛）。偈頌有『欲法』，長行就沒有，屬於顯現意義。其餘的都相同。第四，說明次第。長行先開三乘，后顯一乘。偈頌先顯一乘，后開三乘。其餘的相同。
【English Translation】 English version Commentary: The initial general parable is not only for the elder (referring to the wealthy man in the story). 'Those who contemplate deliverance' are those who contemplate delivering (sentient beings). This illustrates that teaching (sentient beings) with the One Vehicle Dharma is not without meaning. Just like the parable of 'rarely seeing fire,' it should not be used to explain this. The Dharma Master Guangzhai said there are ten parables: first, a general statement; second, seeing fire; third, not being able to save the children; fourth, saving the children; fifth, seeing the children escape danger; sixth, the children demanding carts; seventh, rejoicing at seeing the children escape danger; eighth, equally bestowing great carts; ninth, rejoicing at obtaining the carts; tenth, the parable of not being false. These ten dharmas are the foundation for the ten parables that follow. Commentary: The ten parables proposed by Dharma Master Guangzhai are not found in other Dharma masters' teachings. Now, let's comment on it with four meanings. First, if we divide it according to sentences, there are nine sentences, so it shouldn't be ten parables. If we divide it according to meaning, there are only six meanings: first, a general statement; second, seeing fire; third, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot be taught; fourth, the Three Vehicles (Bodhisattvayāna) can be taught; fifth, returning to the One Vehicle; sixth, not being false. The remaining minor sentences are all branches and can be summarized into these six meanings. Now, (Dharma Master Guangzhai) neither advances by adopting sentences nor retreats by relying on meaning, so the ten parables are incorrect. Second, if using sixty parables, then the Dharma exposition and the parable are reversed. In the Dharma exposition, demanding carts is in front, and the father's joy is behind. In the parable, the father's joy is in front, and demanding carts is behind. Even if one wants to reconcile them, it will ultimately become circuitous, which will naturally become apparent later. Third, the large and small contradict each other. First, in the Dharma exposition, seeing the activation of beings with great faculties, hence the joy. In the parable, seeing beings with small faculties escape danger, hence the joy. The Dharma exposition explains its great cause, and the parable narrates its small result. The Dharma exposition shows that the great obstacle is about to collapse, and the parable shows that the small danger has already been escaped. In meaning, it is riding the Small Vehicle to adapt to the faculties of (sentient beings). Fourth, there are differences in existence and non-existence. In the Dharma exposition, it is narrated that beings with superior faculties easily understand, so there is no demanding of carts. In the parable, it is explained that beings with intermediate faculties are still confused, so there is demanding of carts. If so, respectful words are used as the basis for demanding carts, which is particularly inconsistent with the meaning of the scripture. These four meanings will naturally become apparent in the scripture below the chapter. Now, according to the six parables, there are no these four faults. Third, explaining existence and non-existence. There are five points in the prose: first, opening the Three (Vehicles); second, revealing the One (Vehicle); third, five gathas; fourth, truth and falsehood; fifth, not being false. Now there are six points in the gathas. The five points are only in the prose, and if there are gathas on truth and falsehood, then there is no (not being false). The gathas have 'desire for Dharma,' which the prose does not have, belonging to revealing meaning. The rest are the same. Fourth, explaining the order. The prose first opens the Three Vehicles and then reveals the One Vehicle. The gathas first reveal the One Vehicle and then open the Three Vehicles. The rest are the same.
也。第五明開合。開三顯一為總譬本合而不開。次離五濁文為四譬之本開而不合。不虛一章還為不虛譬不開不合也。第六明取捨。四段經文為六譬之本取而不捨。嘆法一章非六譬本舍而不取也。第七論總別。初開三顯一總序釋迦一化教門也。從五濁去皆屬別譬。第八明本跡。總敘佛教總含本跡也。從五濁去別明本跡。五濁一章正明居法身之本。見眾生有苦無樂起大悲心。起從一乘化不得去。皆屬以本垂跡八相成道。始坐道場終訖今日說法華教也。索車義釋有二重(一明索二釋車)。初門十句論名也。第一論曰。文中無索字但有賜言。長行明愿時賜與偈中雲愿賜我等三種寶車。雖無索字言但願時賜與即是索也。然索有二種。一者許故索。如偈云愿賜我等三種寶車。如前所許諸子出來。此索先所許也。二者未許而索。如世人乞索名索。然索前所許可名為索。未許稱索宜作求名。
問。此文唯有索許。亦索未許耶。
答。具有二義。一者索許名索。謂三乘人索果義也。若以求索名索。大機既動扣佛說於一佛乘。故有未許名索也。此就言許及言未許故作斯判。若言意合論者皆是許也。言許於三是故索三。意許於一所以索一。亦是顯密二許。顯密二索。顯許其三密欲與一。言顯索三機密索一也。
問。此二索
云何解惑耶。
答。求一為解索三為惑。不知無三假說三就父索三。故是惑也。大機扣佛以求於一故是解也。
第二辨大意。先總敘三譬次明索車。總序三譬者。一索車二賜車三得車歡喜。此三屬大乘化得故合為一段也。可擬上三處。一者擬方便品末三事。索車擬上我見佛子等發大機也。賜車擬上于諸菩薩中正直舍方便。但說無上道也。得車歡喜擬上菩薩聞是法疑網皆已除。千二百羅漢悉亦當作佛也。二者擬譬喻品三事。索車擬身子騰學無學人疑悔也。賜車擬佛酬請說法也。得車歡喜擬信解品中中根人領解也。三者還譬上方便品三事。索車擬三請中大眾執動疑生也。賜車擬佛酬請廣說也。得車歡喜擬身子領解也。
問。但應擬中下根人云何更擬三根人耶。
答。三請中通明大眾皆疑悔非獨身子。故得擬之。又今雖別為中下根人說譬。但佛就一一週中總序一化大意。遍為一切乃至為末代世眾生令識一三權實義也。次別序索車大意者。上一乘化不得故虛指門外明有三車引出諸子。諸子並承權出宅。有智之者不執父言。懸領父意知權有實無則無所索。無智之子執父之言不領父意。未鑒權有實無。是故有索。佛以此喻令執三之徒因此而改未信一乘。藉斯而信故前身子請云。善哉世尊愿為四眾說其因緣
。今說索譬即說因緣酬其請也。
第三明索人。
問。為是三人索三。為是二人索三耶。
答。舊經師云。三人索三車也。何以知然。下文云爾時諸子各白父言。愿賜我等三種寶車。故知三人索三。又所以索三者。實無三乘但昔於一佛乘方便說三。以是方便所以索也。
評曰。今以十義推之不應有三人索三也。一者本以三車譬於三果。故云今此三車皆在門外。二乘人出門外至許車處覓果不得。可言索果。菩薩之人未至許車處覓佛果不得。何有索佛果耶。二者設云六地菩薩出三界外。乃不索佛果。亦同二乘索盡無生智。故菩薩三人亦有索者。是義不然。尋大小乘經無菩薩索。小乘中明二種菩薩。一者所化菩薩。始自發心終至補處。皆是凡夫。無出三界之義。則無有索。故彌勒觀經優婆離白佛。是阿逸多未斷三毒命終當生何處。故知始行終心皆是凡夫。不得出門外索也。二者能化釋迦菩薩。三十四心成道三十三心猶是菩薩。三十四心是佛。三十三心是菩薩。而見諦已傾思惟未盡。此時未出三界故無索。三十四心見思俱斷結習皆亡。爾時出於三界。便是佛果亦無索也。又小乘法中尚無出三界菩薩。何得言菩薩出三界而索耶。又三十四心成道無出觀義豈有索耶。又本就佛索果。釋迦菩薩就誰索耶。又
【現代漢語翻譯】 現代漢語譯本：現在解釋索取譬喻，也就是爲了酬謝他們的請求而解釋因緣。
第三部分，說明索取的人。
問：是三個人索取三種車，還是兩個人索取三種車呢？
答：舊經的法師說，是三個人索取三種車。為什麼知道是這樣呢？因為下文說『那時諸子各自對父親說，希望賜給我們三種寶車』。所以知道是三個人索取三種車。又，之所以索取三種車，是因為實際上沒有三乘，只是過去在一種佛乘上方便地說了三種。因為是方便說法，所以才會有索取。
評：現在用十種道理來推斷，不應該有三個人索取三種車。第一，本來是用三種車比喻三種果位，所以說『現在這三種車都在門外』。二乘人出門外到許車的地方尋找果位卻找不到，可以說是在索取果位。菩薩之人未到許車的地方尋找佛果卻找不到，怎麼會有索取佛果呢？第二，假設說六地菩薩出離三界之外，就不索取佛果了，也如同二乘人索取盡無生智。所以菩薩三人也有索取的情況，這種說法是不對的。尋遍大小乘經典，沒有菩薩索取的說法。小乘中說明兩種菩薩。一種是被化菩薩，從最初發心到最終補處，都是凡夫，沒有出離三界的說法，因此沒有索取。所以《彌勒觀經》中優婆離問佛，『這位阿逸多（Maitreya，彌勒菩薩的梵文音譯）未斷三毒，命終后將往生何處？』由此可知，始行終心都是凡夫，不能出門外索取。另一種是能化釋迦（Sakyamuni，釋迦牟尼佛的簡稱）菩薩，三十四心成道，三十三心還是菩薩，三十四心是佛。三十三心是菩薩的時候，見諦已經完成，但思惟尚未窮盡。此時未出三界，所以沒有索取。三十四心見思俱斷，結習都已滅亡，那時才出離三界，便是佛果，也沒有索取。又，小乘法中尚且沒有出離三界的菩薩，怎麼能說菩薩出離三界而索取呢？又，三十四心成道沒有出觀的說法，哪裡有索取呢？又，本來是向佛索取果位，釋迦菩薩向誰索取呢？又
【English Translation】 English version: Now explaining the parable of requesting, which is to explain the causes and conditions in response to their request.
Thirdly, clarifying the person making the request.
Question: Is it three people requesting three vehicles, or two people requesting three vehicles?
Answer: The old sutra masters say that it is three people requesting three vehicles. How do we know this? Because the following text says, 'At that time, the children each said to their father, wishing to be granted three kinds of precious vehicles.' Therefore, we know it is three people requesting three. Furthermore, the reason for requesting three vehicles is that there are actually no three vehicles, but in the past, three were expediently spoken of within the one Buddha vehicle. Because it is an expedient teaching, there is a request.
Commentary: Now, using ten reasons to infer, there should not be three people requesting three vehicles. First, the three vehicles are originally a metaphor for the three fruits (three stages of Arhatship), so it says, 'Now these three vehicles are all outside the gate.' Those of the two vehicles go outside the gate to the place of the promised vehicles, seeking the fruit but not finding it, so it can be said they are requesting the fruit. Those of the Bodhisattva vehicle have not reached the place of the promised vehicles, seeking the Buddha fruit but not finding it, how can there be requesting the Buddha fruit? Second, suppose it is said that the sixth-ground Bodhisattva is outside the Three Realms, then they do not request the Buddha fruit, and it is the same as the two vehicles requesting the exhaustion of no-birth wisdom. Therefore, it is said that the three Bodhisattvas also have requesting, this meaning is not right. Searching through the Mahayana and Hinayana sutras, there is no saying of Bodhisattvas requesting. In the Hinayana, two kinds of Bodhisattvas are explained. One is the Bodhisattva being transformed, from the initial aspiration to the final position of successor (to a Buddha), all are ordinary beings, with no meaning of leaving the Three Realms, therefore there is no requesting. Therefore, in the Maitreya Contemplation Sutra, Upali (Upali, one of the ten principal disciples of the Buddha) asks the Buddha, 'This Ajita (Maitreya, Sanskrit transliteration of Maitreya Bodhisattva) has not severed the three poisons, where will he be reborn after death?' From this, it is known that the initial practice and final mind are all ordinary beings, unable to go outside the gate to request. The other is the transforming Sakyamuni (Sakyamuni, abbreviation of Sakyamuni Buddha) Bodhisattva, attaining the Way with thirty-four minds, thirty-three minds are still Bodhisattva, thirty-four minds are Buddha. When the thirty-three minds are Bodhisattva, the seeing of truth has already been completed, but the thinking has not yet been exhausted. At this time, they have not left the Three Realms, so there is no requesting. With the thirty-four minds, seeing and thinking are both severed, and all habits are extinguished, at that time they leave the Three Realms, which is the Buddha fruit, and there is also no requesting. Furthermore, in the Hinayana Dharma, there are not even Bodhisattvas who have left the Three Realms, how can it be said that Bodhisattvas leave the Three Realms and request? Furthermore, attaining the Way with thirty-four minds has no saying of leaving contemplation, where is there requesting? Furthermore, originally it is requesting the fruit from the Buddha, from whom does Sakyamuni Bodhisattva request? Furthermore,
大乘經中明有十地。至第六地時斷三界正使盡。豈不知有七地而就佛覓究竟果耶。三者若救云都無三藏中佛。道理而權言有。即是昔有今無。菩薩何故不索耶。若無菩薩索者三藏中明。佛菩薩皆應是究竟實有也。
答曰。原索意者本為昔有今無。是故索耳。若今昔俱有者必不索也。尋大小乘經始終皆明佛乘是有。如初教明佛乘是有。至法華亦明佛乘是有。以始終明佛乘是有故不索也。后見法華論亦明唯有佛乘無有二乘。凡有二義。一者云無有二乘涅槃唯有大乘涅槃。名為佛乘。前已答竟。二者總序方便品有五分。明義但為破二明一。若爾不言無有佛乘。菩薩何所索耶。法華前後文無有言佛乘是方便。但言二乘是方便。故二乘人索菩薩不索。
問。今昔佛乘是有者亦應今昔明佛乘是究竟。
答。佛乘是有斯義究竟。但就有之中說盡不盡故有究竟不究竟耳。但昔教說佛乘不具足。今教明佛乘具足。釋論云佛於三藏中不具說佛功德略有三義。一者有無不具足如三藏中不說十八不共法等。唯大乘說之。二者說不盡故不具足。如三藏中說十力。不言盡智遍智而言盡智遍智者。此是諸論義師說耳。三者於一科中半說半不說故不具足。如三藏中唯明三眼。大乘經中具說五眼。
問。何以知三藏中不說五眼。
【現代漢語翻譯】 現代漢語譯本：大乘經典中闡明有十地（Dashabhumika）。當菩薩到達第六地時，斷除三界（Trailokya）所有的根本煩惱。難道不知道還有第七地，卻反而向佛（Buddha）尋求究竟的果位嗎？如果說三藏（Tripitaka）中根本沒有關於佛（Buddha）的道理，卻權且說有，那就是過去有而現在沒有了。菩薩（Bodhisattva）為什麼不去探求呢？如果菩薩不去探求，那麼三藏中記載的佛和菩薩都應該是究竟真實存在的。 回答說：探求的本意在於過去有而現在沒有，所以才去探求。如果過去和現在都有，那就沒有必要探求了。縱觀大乘和小乘經典，始終都闡明佛乘（Buddhayana）是存在的。比如，在最初的教義中就闡明佛乘是存在的，到了《法華經》（Lotus Sutra）也闡明佛乘是存在的。因為始終都闡明佛乘是存在的，所以沒有必要探求。後來看到《法華論》（Shastra on the Lotus Sutra）也闡明只有佛乘而沒有二乘（Shravakayana and Pratyekabuddhayana）。這裡有兩種含義：一是說沒有二乘的涅槃（Nirvana），只有大乘（Mahayana）的涅槃，這被稱為佛乘。前面已經回答過了。二是總序方便品有五分，闡明義理只是爲了破除二乘而彰顯一乘。如果這樣，不說沒有佛乘，菩薩又探求什麼呢？《法華經》前後文都沒有說佛乘是方便，只是說二乘是方便，所以二乘人探求，菩薩不探求。 問：如果過去和現在佛乘都是存在的，那麼也應該過去和現在都闡明佛乘是究竟的。 答：佛乘是存在的，這個意義是究竟的。但就在這存在之中，有說盡和沒說盡的區別，所以有究竟和不究竟的區別。只是過去的教義闡述佛乘不完備，現在的教義闡述佛乘完備。《釋論》（Commentary）中說，佛在三藏中沒有完備地闡述佛的功德，大概有三種含義：一是有和無不完備，比如三藏中沒有說十八不共法（Eighteen Unique Qualities of a Buddha）等，只有大乘才說。二是說不盡，所以不完備。比如三藏中說了十力（Ten Powers of a Buddha），沒有說盡智（Knowledge of Exhaustion）和遍智（Knowledge of All）。說盡智和遍智，這是諸位論義師的說法。三是在一個科目中，一半說一半不說，所以不完備。比如三藏中只闡明三眼（Three Eyes），大乘經典中完備地闡述了五眼（Five Eyes）。 問：憑什麼知道三藏中沒有說五眼？
【English Translation】 English version: In the Mahayana sutras, it is clearly stated that there are Ten Bhumis (Dashabhumika). When reaching the Sixth Bhumi, all fundamental afflictions of the Three Realms (Trailokya) are eradicated. Is it not known that there is a Seventh Bhumi, yet one seeks the ultimate fruit from the Buddha (Buddha)? Thirdly, if it is said that there is no doctrine of the Buddha in the Tripitaka (Tripitaka), but it is expediently said that there is, then it is something that existed in the past but does not exist now. Why do Bodhisattvas (Bodhisattva) not inquire about it? If Bodhisattvas do not inquire, then the Buddhas and Bodhisattvas mentioned in the Tripitaka should all be ultimately and truly existent. The answer is: The original intention of inquiring is because something existed in the past but does not exist now, that is why one inquires. If it exists both in the past and present, then there is no need to inquire. Throughout the Mahayana and Hinayana sutras, it is always clearly stated that the Buddha-vehicle (Buddhayana) exists. For example, in the initial teachings, it is stated that the Buddha-vehicle exists, and in the Lotus Sutra (Lotus Sutra), it is also stated that the Buddha-vehicle exists. Because it is always stated that the Buddha-vehicle exists, there is no need to inquire. Later, it is seen that the Shastra on the Lotus Sutra (Shastra on the Lotus Sutra) also states that there is only the Buddha-vehicle and no Two Vehicles (Shravakayana and Pratyekabuddhayana). There are two meanings here: one is that there is no Nirvana (Nirvana) of the Two Vehicles, only the Nirvana of the Mahayana (Mahayana), which is called the Buddha-vehicle. This has already been answered. The second is that the introductory chapter on Expedient Means has five parts, clarifying the meaning only to refute the Two Vehicles and reveal the One Vehicle. If so, without saying that there is no Buddha-vehicle, what would Bodhisattvas inquire about? The Lotus Sutra, both before and after, does not say that the Buddha-vehicle is expedient, but only says that the Two Vehicles are expedient, so people of the Two Vehicles inquire, but Bodhisattvas do not inquire. Question: If the Buddha-vehicle exists both in the past and present, then it should also be clarified that the Buddha-vehicle is ultimate both in the past and present. Answer: The existence of the Buddha-vehicle is an ultimate meaning. However, within this existence, there is a difference between saying everything and not saying everything, so there is a difference between ultimate and not ultimate. It is just that the past teachings did not fully explain the Buddha-vehicle, while the present teachings fully explain the Buddha-vehicle. The Commentary (Commentary) says that the Buddha did not fully explain the Buddha's merits in the Tripitaka, roughly in three ways: one is that existence and non-existence are not complete, such as the Tripitaka not mentioning the Eighteen Unique Qualities of a Buddha (Eighteen Unique Qualities of a Buddha), etc., only the Mahayana mentions them. The second is that it is not fully explained, so it is not complete. For example, the Tripitaka mentions the Ten Powers of a Buddha (Ten Powers of a Buddha), but does not mention the Knowledge of Exhaustion and the Knowledge of All. Saying the Knowledge of Exhaustion and the Knowledge of All is the saying of various Shastra masters. The third is that within one category, half is said and half is not said, so it is not complete. For example, the Tripitaka only explains the Three Eyes (Three Eyes), while the Mahayana sutras fully explain the Five Eyes (Five Eyes). Question: How do you know that the Tripitaka does not mention the Five Eyes?
答。雜心論及舍利弗毗曇皆云唯有三眼。肉眼天眼惠眼也。
問。昔說佛既不具足。即是方便。道理唯有具足無不具足。昔有此不具佛今無此不具足佛。即是昔有今無。菩薩應索不具足車。
答。權實有二種。一者有無論權實。二者具足不具足論權實。有無論權實者無二而說二。故二乘是權。有一而說一故佛乘是實。二者具足不具足論權實者。昔說佛乘未盡為權。今說佛乘盡為實。索車之義者正就三乘有無義有索。不就佛乘具足不具足明索義也。又反責曰。若言昔不具足故今索者。依汝義法華中明佛果義猶是無常。即是果車不具足。若爾至涅槃時應有索無常果車也。法華但為緣因未明正因。則因車不具足。至涅槃時亦應索前不具足因車也。而涅槃時無有索。法華不具足車者。當知至法華時亦不索爾前不具足佛果也。四者譬中雲三車門外者此總相說耳。依昔義者二車在三界正使門外。佛果在習氣無知門外。二乘人以正使限域為門。佛以無知習氣限域為門。昔說二乘人盡無生智在三界正使門外。今二乘人斷正使盡而不見車。是故索耳。昔說佛果在習氣無知門外。今菩薩斷正使盡習氣無知則盡則便成佛亦無索也。大乘菩薩有正使無知習氣二門。今出正使未出習氣無知門。遂索果者二乘有見諦門。復有思
【現代漢語翻譯】 現代漢語譯本： 答：根據《雜心論》和《舍利弗毗曇》的說法，只有三種眼：肉眼（physical eye），天眼（divine eye），慧眼（wisdom eye）。
問：過去說佛不具足，這是一種方便說法。道理上應該是具足或不具足兩種情況。過去有不具足的佛，現在沒有不具足的佛，這意味著過去有而現在無。那麼菩薩應該去索取不具足的車（yana）。
答：權（provisional）和實（real）有兩種。第一種是有無（existence or non-existence）論的權實，第二種是具足不具足論的權實。有無論權實是指，本來沒有二（乘），卻說有二（乘），所以二乘是權。本來只有一（佛乘），就說一（佛乘），所以佛乘是實。第二種具足不具足論權實是指，過去說佛乘未完全顯現是權，現在說佛乘完全顯現是實。索取車（yana）的意義，主要是就三乘的有無來談索取，不是就佛乘的具足不具足來談索取。此外，反過來責問說，如果說過去不具足所以現在要索取，按照你的說法，《法華經》中說明佛果的意義仍然是無常的，即是果車（yana of the fruit）不具足。如果這樣，到涅槃時應該有索取無常果車的情況。因為《法華經》只是爲了緣因而沒有說明正因，那麼因車（yana of the cause）也不具足，到涅槃時也應該索取先前不具足的因車。但是涅槃時沒有索取。既然《法華經》不具足車，那麼應當知道，到了《法華經》的時候，也不索取先前不具足的佛果。四者，譬喻中說『三車門外』，這只是總體的說法。按照過去的說法，二車（聲聞乘和緣覺乘）在三界正使（three realms' fundamental delusion）門外，佛果在習氣（habitual energy）無知（ignorance）門外。二乘人以正使的界限作為門，佛以無知習氣的界限作為門。過去說二乘人斷盡無生智（wisdom of non-arising）在三界正使門外。現在二乘人斷盡正使卻不見車，所以要索取。過去說佛果在習氣無知門外。現在菩薩斷盡正使，習氣無知也斷盡，就成就佛果，也就沒有索取了。大乘菩薩有正使、無知習氣兩道門。現在出了正使門，還沒有出習氣無知門，於是索取果，二乘有見諦（seeing the truth）門，還有思
【English Translation】 English version: Answer: According to the Zaxin Lun (Compendium of Abhidharma) and the Shariputra Abhidharma, there are only three eyes: the physical eye (flesh eye), the divine eye (heavenly eye), and the wisdom eye (prajna eye).
Question: In the past, it was said that the Buddha was not complete, which was an expedient teaching. Logically, there should only be two possibilities: complete or incomplete. In the past, there were incomplete Buddhas, but now there are no incomplete Buddhas, which means that what existed in the past does not exist now. Then, Bodhisattvas should seek the incomplete yana (vehicle).
Answer: There are two kinds of provisional (expedient) and real (ultimate) teachings. The first is the provisional and real based on existence or non-existence. The second is the provisional and real based on completeness or incompleteness. The provisional and real based on existence or non-existence refers to saying there are two (vehicles) when there are not two (vehicles), so the two vehicles (Shravaka and Pratyekabuddha) are provisional. Saying there is one (Buddha vehicle) when there is one (Buddha vehicle), so the Buddha vehicle is real. The second, the provisional and real based on completeness or incompleteness, refers to saying that the Buddha vehicle was not fully revealed in the past, which is provisional, and saying that the Buddha vehicle is fully revealed now, which is real. The meaning of seeking the yana mainly concerns seeking based on the existence or non-existence of the three vehicles, not seeking based on the completeness or incompleteness of the Buddha vehicle. Furthermore, to retort, if you say that because it was incomplete in the past, it must be sought now, then according to your view, the meaning of the Buddha fruit explained in the Lotus Sutra is still impermanent, which means the yana of the fruit is incomplete. If so, at the time of Nirvana, there should be seeking of the impermanent yana of the fruit. Because the Lotus Sutra only explains the contributing cause (conditional cause) and does not explain the direct cause (primary cause), then the yana of the cause is also incomplete, and at the time of Nirvana, one should also seek the previously incomplete yana of the cause. But there is no seeking at the time of Nirvana. Since the Lotus Sutra does not have a complete yana, then it should be known that at the time of the Lotus Sutra, one does not seek the previously incomplete Buddha fruit either. Fourth, in the analogy, saying 'outside the gate of the three vehicles' is just a general statement. According to the past explanation, the two vehicles (Shravaka and Pratyekabuddha) are outside the gate of the fundamental delusions (kleshas) of the three realms, and the Buddha fruit is outside the gate of habitual energy (vasana) and ignorance (avidya). The followers of the two vehicles use the boundary of fundamental delusions as the gate, and the Buddha uses the boundary of habitual energy and ignorance as the gate. In the past, it was said that the followers of the two vehicles who have exhausted the wisdom of non-arising (anutpada-jnana) are outside the gate of the fundamental delusions of the three realms. Now, the followers of the two vehicles have exhausted the fundamental delusions but do not see the yana, so they seek it. In the past, it was said that the Buddha fruit is outside the gate of habitual energy and ignorance. Now, Bodhisattvas have exhausted the fundamental delusions, and the habitual energy and ignorance are also exhausted, so they attain the Buddha fruit, and there is no seeking. Mahayana Bodhisattvas have two gates: fundamental delusions and habitual energy and ignorance. Now, they have exited the gate of fundamental delusions but have not exited the gate of habitual energy and ignorance, so they seek the fruit. The followers of the two vehicles have the gate of seeing the truth (darshana-marga), and also have the gate of cultivation (bhavana-marga).
惟門。今出見諦惑門亦應有索。聲聞既不爾。菩薩何猶然。進退往論大小窮撿。菩薩之人無有索也。五者經明三乘是方便可言索三。又云唯此一事實餘二則非真。又云世間無有二乘唯一佛乘。以此推之唯索二乘不索佛乘。六者若言昔明三乘皆是方便者。從大品已上乃至法華之前明佛乘皆是方便。若佛乘是方便六度等因亦是方便。若爾者付窮子財之珍寶庫藏皆是方便說耳。應非真實也。若付財之寶遂是夜光非魚目者。則大品明佛乘已是真實不名方便。
問。付財之寶即是委屬家業珍寶者。說波若時已應是說法華也。
答。於他為難於今是通。故方便品云爲此諸佛子說是大乘經。既稱說是經者當知波若之時已是說法華也。但教菩薩故作波若名。未教二乘不作法華稱耳。此義已如前說也。七者方便品初偈文敘昔說二乘。復明二乘是方便。敘昔說大乘不明大乘是方便。但明為此諸佛子說是大乘經。則知佛乘非是方便。菩薩不應索佛大乘也。八者既有三人索者何故無菩薩領解耶。但明二乘領解不明菩薩領解。故知無菩薩索也。
問。若以無菩薩領解謂無菩薩索者。亦無緣覺果人領解應無緣覺索。
答。無緣覺領解此有其義。以緣覺果人出無佛世也。又法華座中所無故不敘其領解。菩薩有座何義故不明領
【現代漢語翻譯】 現代漢語譯本：惟門（Wei Men）。現在提出『見諦惑門』（jian di huo men，見道之迷惑之門）也應該有所探究。聲聞（Shengwen，小乘佛教徒）既然不是這樣，菩薩（Pusa，立志成佛之人）為何還要這樣呢？從進退兩方面來討論大小乘，窮盡地考察，菩薩之人是沒有探究的。第五，經文中明明說三乘（san cheng，聲聞乘、緣覺乘、菩薩乘）是方便之說，可以理解為探究三乘。又說『唯此一事實，餘二則非真』，又說『世間無有二乘，唯一佛乘』。以此推斷，只是探究二乘，不探究佛乘。第六，如果說以前所說的三乘都是方便之說，那麼從《大品般若經》（Da Pin Ban Ruo Jing）以上，乃至《法華經》（Fa Hua Jing）之前所說的佛乘都是方便。如果佛乘是方便，六度（liu du，佈施、持戒、忍辱、精進、禪定、智慧）等因也是方便。如果是這樣，那麼給予窮子的財寶庫藏都是方便之說罷了，應該不是真實的。如果給予的財寶確實是夜明珠而不是魚目，那麼《大品般若經》所說的佛乘已經是真實的，不稱為方便。\n\n問題：給予的財寶就是委託管理的家業珍寶，那麼在說《般若經》的時候就應該是在說《法華經》了。\n\n回答：對於他人來說是難題，對於現在來說是通達的。所以《方便品》（Fang Bian Pin）說『為此諸佛子，說是大乘經』。既然稱說是經，應當知道《般若經》的時候已經在說《法華經》了。只是教導菩薩所以叫做《般若經》，沒有教導二乘所以不叫做《法華經》罷了。這個道理已經像前面所說的那樣了。第七，在《方便品》最初的偈文中，敘述了以前所說的二乘，又說明二乘是方便。敘述了以前所說的大乘，卻沒有說明大乘是方便，只是說明『為此諸佛子，說是大乘經』。那麼就知道佛乘不是方便，菩薩不應該探究佛的大乘。第八，既然有三個人探究，為什麼沒有菩薩領悟理解呢？只是說明二乘領悟理解，沒有說明菩薩領悟理解，所以知道沒有菩薩探究。\n\n問題：如果因為沒有菩薩領悟理解就認為沒有菩薩探究，那麼也沒有緣覺（Yuanjue，通過觀察事物因緣而覺悟的人）果位的人領悟理解，應該就沒有緣覺探究。\n\n回答：沒有緣覺領悟理解，這有其中的道理。因為緣覺果位的人出現在沒有佛的時代。而且《法華經》的法會中沒有緣覺，所以不敘述他們的領悟理解。菩薩在法會中，為什麼不說明領悟理解呢？
【English Translation】 English version: Wei Men. Now, the 'gate of delusion of seeing truth' (jian di huo men, the gate of delusion in seeing the truth) should also be explored. Since the Shravakas (Shengwen, disciples of the Hinayana Buddhism) are not like this, why should Bodhisattvas (Pusa, those who aspire to become Buddhas) be like this? Discussing the Greater and Lesser Vehicles from the perspectives of advancement and retreat, and examining them thoroughly, there is no exploration for Bodhisattvas. Fifth, the sutras clearly state that the Three Vehicles (san cheng, Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are expedient means, which can be understood as exploring the Three Vehicles. It is also said, 'Only this one reality is true, the other two are not true,' and 'There are no Two Vehicles in the world, only the One Buddha Vehicle.' From this, it can be inferred that only the Two Vehicles are explored, not the Buddha Vehicle. Sixth, if it is said that the previously mentioned Three Vehicles are all expedient means, then from the Mahaprajnaparamita Sutra (Da Pin Ban Ruo Jing) onwards, up to before the Lotus Sutra (Fa Hua Jing), the Buddha Vehicle mentioned is all expedient. If the Buddha Vehicle is expedient, then the causes such as the Six Perfections (liu du, generosity, morality, patience, diligence, concentration, wisdom) are also expedient. If this is the case, then the treasures and storehouses of wealth given to the poor son are all expedient teachings, and should not be real. If the treasures given are indeed night-shining pearls and not fish eyes, then the Buddha Vehicle mentioned in the Mahaprajnaparamita Sutra is already real and not called expedient.\n\nQuestion: The treasures given are the entrusted family property and treasures, so when speaking of the Prajna Sutra, it should already be speaking of the Lotus Sutra.\n\nAnswer: It is a difficult question for others, but it is clear for now. Therefore, the Expedient Means Chapter (Fang Bian Pin) says, 'For these Buddha-sons, this Great Vehicle Sutra is preached.' Since it is called a sutra, it should be known that when speaking of the Prajna Sutra, the Lotus Sutra was already being spoken of. It is only because Bodhisattvas are being taught that it is called the Prajna Sutra, and because the Two Vehicles are not being taught that it is not called the Lotus Sutra. This meaning is already as explained before. Seventh, in the initial verse of the Expedient Means Chapter, the previously mentioned Two Vehicles are narrated, and it is explained that the Two Vehicles are expedient. The previously mentioned Great Vehicle is narrated, but it is not explained that the Great Vehicle is expedient, but only that 'For these Buddha-sons, this Great Vehicle Sutra is preached.' Then it is known that the Buddha Vehicle is not expedient, and Bodhisattvas should not explore the Buddha's Great Vehicle. Eighth, since there are three people exploring, why is there no Bodhisattva who understands? Only the understanding of the Two Vehicles is explained, not the understanding of the Bodhisattva, so it is known that there is no Bodhisattva exploring.\n\nQuestion: If it is thought that there is no Bodhisattva exploring because there is no Bodhisattva who understands, then there should also be no Pratyekabuddha (Yuanjue, one who attains enlightenment through observing the causes and conditions of things) exploring because there is no one who has attained the fruit of Pratyekabuddhahood who understands.\n\nAnswer: There is a reason why there is no Pratyekabuddha who understands. Because those who have attained the fruit of Pratyekabuddhahood appear in times when there is no Buddha. Moreover, Pratyekabuddhas are not present in the assembly of the Lotus Sutra, so their understanding is not narrated. Bodhisattvas are present in the assembly, so why is their understanding not explained?
解耶。九者下合賜車云。見諸眾生出三界若得涅槃樂。是故賜以大乘。若爾二乘人得涅槃故與大乘。菩薩云何已證涅槃耶。既但賜二乘當知但二乘人索。用此一文可斷得失也。十者諸子安座故就父索。二乘人果滿息求不復修行。故名安座。可得有索未出門。菩薩本知車非正使門外。出門菩薩故自知之。則始終二人俱有前進之義。無安座之理。是以菩薩無索車義也。又合賜車云。不令有人獨得滅度。皆以如來滅度而滅度之。獨取滅度可有二義。一者昔日菩薩受記作佛故。菩薩獨得如來滅度。二乘人昔不得作佛。故不得滅度。今日令二乘人亦得如來滅度。故名等賜。二者昔二乘人獨取小乘滅度。今令同得大乘涅槃。以此二文推無菩薩索。既言菩薩獨得如來滅度。菩薩何由更索。又昔二乘人獨取小乘滅度。故今以大車賜之。菩薩不爾。云何賜菩薩耶。即以此文破四車義也。若三乘皆索則失獨得滅度之言也。夫論獨者此是偏謂此人得彼人不得故名為獨。若三乘皆索何有獨耶。今所明者但二乘人索菩薩不索。如上十推。
問。若爾者唯應索二。何得文云愿賜我等三種寶車。
答。昔說三乘是實今遂云有一無二。昔有三之言竟何所在。以今無徴昔有。亦以昔有難今無。故名為索也。經師不體此言故謂三人索。致成異說
【現代漢語翻譯】 現代漢語譯本 解釋：第九，下文『合賜車云』（指經文中『共同賜予車輛』的說法）。如果說看見眾生脫離三界就能得到涅槃之樂，所以賜予大乘。如果這樣，二乘（指聲聞乘和緣覺乘）之人得到涅槃，所以賜予大乘。那麼菩薩已經證得涅槃，為何還要賜予？既然只是賜予二乘，應當知道只是二乘之人索要。用這一段文字可以判斷得失。第十，諸子安坐，所以向父親索要。二乘之人果位圓滿，停止修行，所以名為安坐。可以理解為索要但還未出門。菩薩本來就知道車不是真正的目的，而是在門外。出門的菩薩因此自己知道。那麼始終二人都具有前進的意義，沒有安坐的道理。因此菩薩沒有索要車輛的道理。又『合賜車云』（共同賜予車輛）說：『不讓任何人獨自得到滅度，都以如來的滅度而滅度之。』獨自取得滅度可以有兩種解釋：一是過去菩薩受記作佛，所以菩薩獨自得到如來的滅度；二乘之人過去沒有得到作佛的授記，所以不能得到滅度。今天讓二乘之人也得到如來的滅度，所以名為平等賜予。二是過去二乘之人獨自取得小乘的滅度，現在讓他們共同得到大乘的涅槃。用這兩段文字推斷，菩薩沒有索要。既然說菩薩獨自得到如來的滅度，菩薩又怎麼會再去索要呢？又過去二乘之人獨自取得小乘的滅度，所以今天用大車賜予他們。菩薩不是這樣，為什麼要賜予菩薩呢？就用這段文字來破斥四車之義。如果三乘（指聲聞乘、緣覺乘和菩薩乘）都索要，就失去了『獨自得到滅度』的說法。所謂『獨』，是指偏指這個人得到，那個人得不到，所以稱為『獨』。如果三乘都索要，哪裡還有『獨』呢？現在所要說明的是隻有二乘之人索要，菩薩不索要。如以上十種推論。
問：如果這樣，只應該索要二乘，為什麼經文中說『愿賜我等三種寶車』？
答：過去說三乘是真實的，現在卻說只有一乘沒有二乘。過去有『三』的說法，究竟在哪裡呢？用現在沒有來證明過去有，也用過去有來反駁現在沒有，所以名為索要。講經的人不理解這句話，所以認為三人索要，導致產生不同的說法。
【English Translation】 English version Explanation: Ninth, the following 'He Ci Che Yun' (合賜車雲) (referring to the statement in the scripture 'jointly bestow vehicles'). If it is said that seeing sentient beings escape the Three Realms can attain the bliss of Nirvana, therefore the Mahayana is bestowed. If so, the two vehicles (referring to the Sravaka Vehicle and the Pratyekabuddha Vehicle) attain Nirvana, so the Mahayana is bestowed. Then, the Bodhisattva has already attained Nirvana, why bestow it? Since it is only bestowed to the two vehicles, it should be known that only the two vehicles request it. This passage can be used to judge gains and losses. Tenth, the sons are seated, so they ask the father. The two vehicles have fulfilled their fruition and ceased cultivation, so it is called seated. It can be understood as requesting but not yet leaving the door. The Bodhisattva originally knew that the vehicle was not the real purpose, but was outside the door. The Bodhisattva who leaves the door therefore knows it himself. Then, both the two vehicles have the meaning of advancing, and there is no reason to be seated. Therefore, the Bodhisattva has no reason to request vehicles. Also, 'He Ci Che Yun' (jointly bestow vehicles) says: 'Do not let anyone attain liberation alone, but all attain liberation through the Tathagata's liberation.' Attaining liberation alone can have two explanations: one is that in the past, the Bodhisattva received the prediction of becoming a Buddha, so the Bodhisattva alone attained the Tathagata's liberation; the two vehicles did not receive the prediction of becoming a Buddha in the past, so they could not attain liberation. Today, let the two vehicles also attain the Tathagata's liberation, so it is called equal bestowal. Second, in the past, the two vehicles alone attained the liberation of the Hinayana, and now let them jointly attain the Nirvana of the Mahayana. Inferring from these two passages, the Bodhisattva does not request. Since it is said that the Bodhisattva alone attains the Tathagata's liberation, how can the Bodhisattva request it again? Also, in the past, the two vehicles alone attained the liberation of the Hinayana, so today they are bestowed with the great vehicle. The Bodhisattva is not like this, why bestow it to the Bodhisattva? This passage is used to refute the meaning of the four vehicles. If the three vehicles (referring to the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle) all request, the statement of 'attaining liberation alone' is lost. The so-called 'alone' refers to specifically referring to this person attaining it, and that person not attaining it, so it is called 'alone'. If the three vehicles all request, where is the 'alone'? What is to be explained now is that only the two vehicles request, and the Bodhisattva does not request. As in the above ten inferences.
Question: If so, only the two vehicles should request, why does the scripture say 'May you bestow upon us three kinds of precious vehicles'?
Answer: In the past, it was said that the three vehicles were real, but now it is said that there is only one vehicle and no two vehicles. Where is the saying of 'three' in the past? Using the absence of the present to prove the existence of the past, and also using the existence of the past to refute the absence of the present, so it is called requesting. The sutra masters do not understand this statement, so they think that three people are requesting, leading to different interpretations.
。今觀其言甚易見耳。
問。經文題三車名。就文索之故云羊車鹿車牛車愿時賜與。云何背文但言二乘人索菩薩不索耶。又並曰若二乘人索三者應二乘人乘三車。二乘人實不乘三。二乘人亦不索三。又並曰若二乘人索菩薩車者。菩薩之人應索二乘車也。文義往推進退窮撿。幸宜依舊無俟斯通。
答。若領解前通無俟后問。蓋是騰昔三以徴今一耳。昔本道三今遂云唯此一事實餘二則非真。若爾昔日明有羊鹿牛車為何所在。騰三徴一文義煥然。下諸難並不通自去。宜改舊迷以從新悟也。
問。何以證知二乘索三車耶。
答。本為二乘人開三乘耳。初以一乘化之不得。故於一佛乘分別說三。謂三乘化得今明無三唯一。故二乘人索覓三也。又此經始終正為二乘人說。故二乘人索三。今當具烈三週文證之。方便品云告諸聲聞眾及求緣覺乘佛以方便力示以三乘教。既但告二乘人明方便說三不告菩薩。故知三乘教為二乘人也。次三請初但明二乘人執動生疑不明菩薩。故知二乘疑無三有一也。三者十方佛勸釋迦云。少智樂小法不自信作佛。是故以方便分別說諸果。不明為菩薩分別說三也。故知為二乘人分別說三也。諸果者謂三乘果也。次第二週文。身子騰學無學人皆墮疑悔。請佛重說。不明菩薩疑悔請佛重說
【現代漢語翻譯】 現代漢語譯本：現在看來，這些話很容易理解。
問：經文題目中提到了三種車，根據經文尋找，說是『羊車、鹿車、牛車，希望及時賜予』。為什麼違背經文，只說二乘人索取，菩薩不索取呢？又說如果二乘人索取，那麼三者都應該是二乘人乘坐。但二乘人實際上不乘坐三種車，二乘人也不索取三種車。又說如果二乘人索取菩薩的車，那麼菩薩之人應該索取二乘的車。這樣在文義上往前推進、往後退，窮盡地檢查，希望仍然按照舊的理解，不需要用新的理解來貫通。
答：如果領會理解了前面的貫通，就不需要後面的問題了。這正是用過去的『三』來證明現在的『一』啊。過去本來闡述了『三』，現在卻說『唯一真實，其餘二者並非真實』。如果這樣，過去明明有羊車、鹿車、牛車，它們在哪裡呢？用『三』來證明『一』，文義非常明顯。下面的各種詰難自然不攻自破。應該改變舊的迷惑，從而接受新的領悟。
問：憑什麼證明二乘人索取三種車呢？
答：本來就是為二乘人開示三種乘的。最初用一佛乘來教化他們，但沒有成功，所以在一佛乘中分別說了三種乘。意思是說，用三種乘可以教化他們，現在說明沒有三種乘，只有一種乘。所以二乘人才會索取三種乘。而且這部經從始至終都是為二乘人說的。所以二乘人索取三種乘。現在我將詳細列舉三週的經文來證明這一點。《方便品》中說：『告訴各位聲聞眾（Śrāvaka）[聽聞佛法而悟道的修行者]以及求緣覺乘（Pratyekabuddha-yāna）[通過自身努力領悟佛法的修行者]的人，佛以方便力，示現三種乘的教法。』既然只是告訴二乘人，說明方便說是爲了二乘人，而不是爲了菩薩。所以知道三種乘的教法是為二乘人說的。其次，三請中，最初只是說明二乘人執著于動，產生疑惑，沒有說明菩薩。所以知道二乘人疑惑沒有『三』，只有『一』。第三，十方佛勸釋迦（Śākyamuni）[佛教創始人]說：『智慧淺薄的人喜歡小乘法，不相信自己能夠成佛。』因此用方便法分別說了各種果位。沒有說明為菩薩分別說三種果位。所以知道是為二乘人分別說三種果位。各種果位，指的是三種乘的果位。其次，第二週的經文中，舍利弗（Śāriputra）[佛陀十大弟子之一，以智慧著稱]和有學、無學的人都陷入疑惑後悔，請求佛陀重新宣說，沒有說明菩薩疑惑後悔，請求佛陀重新宣說。
【English Translation】 English version: Now looking at it, these words are very easy to understand.
Question: The scripture title mentions three vehicles. Searching according to the text, it says, 'Sheep cart, deer cart, ox cart, hoping to be granted in time.' Why go against the text and only say that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) [the vehicle of the disciples and the vehicle of the solitary Buddhas] seek them, while the Bodhisattvas do not? Also, it says that if the two vehicles seek them, then all three should be ridden by the two vehicles. But the two vehicles do not actually ride the three vehicles, nor do they seek the three vehicles. Furthermore, it says that if the two vehicles seek the Bodhisattva's vehicle (Bodhisattvayāna) [the vehicle of those who seek enlightenment for the benefit of all beings], then the Bodhisattvas should seek the vehicles of the two vehicles. Pushing forward and backward in meaning, examining exhaustively, it is hoped that the old understanding will remain, without needing to use a new understanding to connect them.
Answer: If you comprehend and understand the previous connection, there is no need for the later questions. This is precisely using the past 'three' to prove the present 'one.' In the past, the 'three' were originally explained, but now it is said, 'Only this one is real, and the other two are not true.' If so, where are the sheep cart, deer cart, and ox cart that were clearly present in the past? Using the 'three' to prove the 'one,' the meaning is very clear. The various difficulties below will naturally collapse on their own. You should change your old confusion and accept the new enlightenment.
Question: How can you prove that the two vehicles seek the three vehicles?
Answer: Originally, the three vehicles were revealed for the two vehicles. Initially, they were taught with the One Buddha Vehicle, but it was not successful, so the three vehicles were separately spoken within the One Buddha Vehicle. The meaning is that they can be taught with the three vehicles, but now it is explained that there are no three vehicles, only one vehicle. Therefore, the two vehicles seek the three vehicles. Moreover, this scripture is spoken for the two vehicles from beginning to end. Therefore, the two vehicles seek the three vehicles. Now I will list in detail the three rounds of scripture to prove this. The 'Expedient Means' chapter says: 'Tell all the Śrāvakas [those who attain enlightenment by hearing the Buddha's teachings] and those who seek the Pratyekabuddha-yāna [those who attain enlightenment through their own efforts], the Buddha, with expedient power, shows the teachings of the three vehicles.' Since it only tells the two vehicles, it shows that the expedient means are for the two vehicles, not for the Bodhisattvas. Therefore, it is known that the teachings of the three vehicles are for the two vehicles. Secondly, in the initial three requests, it only explains that the two vehicles are attached to movement, giving rise to doubts, and does not explain the Bodhisattvas. Therefore, it is known that the two vehicles doubt that there is no 'three,' only 'one.' Thirdly, the Buddhas of the ten directions advise Śākyamuni [the founder of Buddhism] saying: 'Those of shallow wisdom like the Small Vehicle, and do not believe that they can become Buddhas.' Therefore, with expedient means, he separately spoke of the various fruits. It does not explain that the three fruits are separately spoken for the Bodhisattvas. Therefore, it is known that the three fruits are separately spoken for the two vehicles. The various fruits refer to the fruits of the three vehicles. Secondly, in the second round of scripture, Śāriputra [one of the Buddha's ten great disciples, known for his wisdom] and those who are learning and those who have completed their learning all fall into doubt and regret, requesting the Buddha to speak again. It does not explain that the Bodhisattvas doubt and regret, requesting the Buddha to speak again.
。故知第二週說但為二乘人。云我今還欲令汝憶念本願所行道。故為諸聲聞說大乘經名妙法蓮華經。不明為菩薩說。第三週文云。若如來自知涅槃時到眾又清凈為說此經。世間無有二乘而得滅度。唯一佛乘得滅度耳。又云唯有一佛乘息處故說二。以此三週文證。故知開一為三。但為二乘人。今會三歸一。亦為二乘。若爾索三之義亦二乘人索。
問。二乘人出門外但不見二車。亦不見三。
答。出正使近門無有二車。是故不見。未出無知習氣遠門亦不見一大車。二車無故不見。大車有而未見也。
又問亦得近遠二門俱不見三以不。
答。若言於一說三實無三者。近遠二門俱不見三。若就三中自論虛實如雲唯此一事實餘二則非真耳。出近門不見二出遠門見有一也。又近遠二門俱不見二以無二。故近遠二門俱見有一。一是實有故。出遠門得一出近門知有一。此據菩薩也。
問。羅漢出界外故索緣覺亦然不。
答。當法華座唯有羅漢無緣覺果。故唯是一人索三耳。非二乘果人索三也。
問。若是一人者何得文云諸子就父覓車。既云諸子則知三乘人也。
答。下合譬中雲若見無量億千眾生。以佛教門出三界苦得涅槃樂。便賜大車。此約羅漢非一故有諸子耳。又雖無緣覺懸為緣
【現代漢語翻譯】 現代漢語譯本：因此可知，第二週的說法只是爲了二乘人（聲聞乘和緣覺乘）。經文說：『我現在還要讓你們憶念本願所修行的道。』所以為諸聲聞說大乘經典，名為《妙法蓮華經》，但沒有明確說是為菩薩說的。第三週的經文說：『如果如來自知涅槃時到，大眾又清凈，就為此大眾說此經。』世間沒有二乘人能夠得到滅度，只有一佛乘才能得到滅度。』又說：『只有一佛乘是止息之處，所以說二。』根據這三週的經文可以證明，開一顯三，只是爲了二乘人。現在會三歸一，也是爲了二乘。如果這樣，那麼索取三車之義，也是二乘人索取。
問：二乘人出門外，但看不見二車，也看不見三車。
答：因為出正門，離門很近，沒有二車，所以看不見。未出門，無明習氣深重，離門很遠，也看不見一大車。因為沒有二車，所以看不見。大車是有的，只是還沒有看見。
又問：也可以近門遠門都看不見三車嗎？
答：如果說在一佛乘中說三乘，實際上沒有三乘，那麼近門遠門都看不見三車。如果就三乘本身來討論虛實，就像經文所說：『唯有此一事實，其餘二則非真。』出近門看不見二車，出遠門看見有一車。又近門遠門都看不見二車，因為沒有二車。所以近門遠門都看見有一車，因為一是真實存在的。出遠門得到一車，出近門知道有一車。這是根據菩薩來說的。
問：阿羅漢出界外，所以索取，緣覺也是這樣嗎？
答：在法華會上，只有阿羅漢，沒有緣覺果位的人。所以只有一人索取三車。不是二乘果位的人索取三車。
問：如果是一個人，為什麼經文說『諸子就父覓車』？既然說是『諸子』，就知道是三乘人。
答：下面的譬喻中說：『如果看見無量億千眾生，以佛教的法門，出離三界苦，得到涅槃樂，』就賜予大車。這是指阿羅漢並非一人，所以有諸子。又雖然沒有緣覺，但懸記為緣覺。
【English Translation】 English version: Therefore, it is known that the second week's teaching was only for the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The text says, 'Now I will also cause you to remember the path of practice of your original vows.' Therefore, the Mahāyāna (Great Vehicle) scripture called the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) was spoken for the Śrāvakas (Hearers), but it was not explicitly stated that it was spoken for Bodhisattvas. The text of the third week says, 'If the Tathāgata (Thus Come One) knows that the time of Nirvāṇa (extinguishment) has arrived and the assembly is pure, he will speak this scripture for this assembly.' In the world, no one of the two vehicles can attain extinction; only the One Buddha Vehicle can attain extinction.' It also says, 'Only the One Buddha Vehicle is the place of cessation, therefore it speaks of two.' Based on the texts of these three weeks, it can be proven that opening the One to reveal the Three is only for the two vehicles. Now, the merging of the Three into One is also for the two vehicles. If so, then the meaning of requesting the three carts is also the request of the two vehicles.
Question: When people of the two vehicles go out the door, they see neither two carts nor three carts.
Answer: Because when they go out the main gate, they are very close to the gate, and there are no two carts, so they do not see them. Before going out the door, their ignorance and habitual tendencies are deep, and they are far from the gate, so they do not see even one great cart. Because there are no two carts, they do not see them. The great cart exists, but they have not yet seen it.
Question: Is it also possible that they do not see three carts from either the near gate or the far gate?
Answer: If it is said that the three vehicles are spoken of within the One Buddha Vehicle, but in reality there are no three vehicles, then they do not see three carts from either the near gate or the far gate. If we discuss the reality and unreality within the three vehicles themselves, it is like the text says, 'Only this one fact is real, the other two are not true.' Going out the near gate, they do not see two carts; going out the far gate, they see one cart. Also, they do not see two carts from either the near gate or the far gate, because there are no two carts. Therefore, they see one cart from both the near gate and the far gate, because the one is truly existent. Going out the far gate, they obtain one cart; going out the near gate, they know there is one cart. This is according to the Bodhisattvas.
Question: The Arhats (worthy one) go beyond the boundary, so they request; is it the same for the Pratyekabuddhas (Solitary Buddhas)?
Answer: At the assembly of the Lotus Sutra, there were only Arhats, and no one with the fruit of Pratyekabuddha. Therefore, only one person requested the three carts. It was not people with the fruit of the two vehicles who requested the three carts.
Question: If it was one person, why does the text say, 'The sons seek carts from their father'? Since it says 'sons,' it is known that it is people of the three vehicles.
Answer: In the following parable, it says, 'If they see countless millions of living beings, who, through the Buddhist teachings, escape the suffering of the three realms and attain the joy of Nirvāṇa,' then they are given great carts. This refers to the Arhats not being just one person, so there are sons. Also, although there are no Pratyekabuddhas, it is predicted that they will become Pratyekabuddhas.
覺果人。作索車譬合緣覺因人領解亦義無失也。又即以此文證無菩薩索車義。但羅漢一人即得索三。豈須三人方索三耶。
第四明時節。
問。何時索果耶。
答。舊云得羅漢已后法華之前此時有索。昔佛為三乘人說若能斷三界煩惱即得盡無生智。三乘人即依教修行斷三界惑成無學果。此無學人並具三明之解。有未來生死智通。在閑暇心中思惟量度遂見未來猶有生死因果。生死因未盡未有盡智。生死果未傾未有無生智。若爾佛云何言斷惑盡故有盡智。果亡故有無生智耶。故就佛索覓盡無生二智也。
評曰。尋第二週譬說意正在索車。若斯言可領眾譬自明。今請問之。若得羅漢即索二智者。此時已應執動疑生。若爾法華唯開三顯一。便為無用。故何者。開三顯一本為動執生疑。未說之前疑執已動。何煩複用前略說耶。又難若未說法華已生疑者。身子得果竟已應云我今自於智疑惑不能了。為是究竟法為是所行道。豈待說法華方有此唱。又領解中雲初聞佛所說心中大驚疑。若前已執動何事今聞而始驚疑耶。
問。若說法華之前未動執生疑者。何得身子云欲以問世尊為失為不失。
答。文已釋之。此文不明理中無三教有三。但保執昔教謂永失大乘。復見如來諸勝功德而帳帙遲迴或恐不失
【現代漢語翻譯】 現代漢語譯本： 覺果人（證悟果位的人）。用索車這個比喻來結合緣覺因人領悟，在意義上沒有偏差。而且可以用這段文字來證明沒有菩薩索車的說法。僅僅阿羅漢一人就可以索取三車。難道需要三個人才能索取三車嗎？ 第四，闡明時節。 問：什麼時候索取果位呢？ 答：舊說認為在證得阿羅漢之後，《法華經》之前，這個時候有索取。過去佛為三乘人說法，如果能斷除三界煩惱，就能證得盡無生智。三乘人就依照教導修行，斷除三界迷惑，成就無學果。這些無學之人，都具備三明之解。有預知未來生死的智通。在閑暇時心中思惟量度，於是見到未來仍然有生死因果。生死因沒有斷盡，就沒有盡智。生死果沒有傾覆，就沒有無生智。如果這樣，佛為什麼說斷除迷惑窮盡的緣故，有盡智？果報消亡的緣故，有無生智呢？所以（他們）就向佛索求盡無生二智。 評：尋思第二週的比喻，其意正在於索車。如果這種說法可以領會，那麼眾多的比喻自然就明白了。現在請問：如果證得阿羅漢就索取二智，那麼這個時候就應該已經產生執著和疑問。如果這樣，《法華經》僅僅是開三顯一，就變得沒有用了。為什麼呢？開三顯一本來是爲了消除執著，產生疑問。在（佛）未說法華經之前，疑問和執著已經產生，何必再用之前的略說呢？又問難說，如果未說法華經就已經產生疑問，那麼舍利弗（Sariputra）證得果位后，就應該說我現在對於智慧疑惑不解，不能明白。這是究竟法，還是所修行的道路？哪裡需要等到說法華經才這樣說？而且在領悟理解中說，初次聽聞佛所說，心中大驚疑。如果之前已經執著動搖，為什麼現在聽聞才開始驚疑呢？ 問：如果說法華經之前沒有動搖執著產生疑問，為什麼舍利弗說想要問世尊，這樣做是正確還是不正確？ 答：經文已經解釋過了。這段文字沒有闡明理中的無三教有三教，只是保持執著以前的教義，認為永遠失去了大乘。又看到如來的各種殊勝功德，而猶豫不決，或許（大乘）並沒有失去。
【English Translation】 English version: The person of awakened fruition (a person who has attained the fruit of enlightenment). Using the analogy of requesting carts to connect with the understanding of the Pratyekabuddha-causal person, there is no deviation in meaning. Moreover, this passage can be used to prove that there is no concept of Bodhisattvas requesting carts. Only an Arhat can request three carts. Does it require three people to request three carts? Fourth, clarifying the time. Question: When is the fruition requested? Answer: The old explanation says that after attaining Arhatship and before the Lotus Sutra, this is when the request occurs. In the past, the Buddha taught the Three Vehicle people that if they could sever the afflictions of the Three Realms, they could attain the Exhaustion of Birth Knowledge. The Three Vehicle people then practiced according to the teachings, severing the delusions of the Three Realms and attaining the Fruition of No-More-Learning. These No-More-Learning people all possess the understanding of the Three Clear Knowledges. They have the wisdom-penetration to foresee future births and deaths. In their leisure time, they contemplate and measure, and thus see that there are still causes and effects of birth and death in the future. If the causes of birth and death are not exhausted, there is no Exhaustion Knowledge. If the fruits of birth and death are not overturned, there is no Knowledge of No-Birth. If so, why did the Buddha say that because the delusions are exhausted, there is Exhaustion Knowledge? Because the fruits are extinguished, there is Knowledge of No-Birth? Therefore, they request from the Buddha the two knowledges of Exhaustion and No-Birth. Commentary: Examining the meaning of the analogy in the second week, its intention lies precisely in requesting the carts. If this statement can be understood, then the many analogies will naturally become clear. Now, let me ask: If attaining Arhatship means requesting the two knowledges, then at this time, attachment and doubt should have already arisen. If so, the Lotus Sutra, which merely opens the Three and reveals the One, becomes useless. Why? Opening the Three and revealing the One is originally intended to eliminate attachments and generate doubts. Before the Lotus Sutra was spoken, doubts and attachments had already arisen, so why bother using the previous brief explanation again? Furthermore, it is difficult to say that if doubts had already arisen before the Lotus Sutra was spoken, then Sariputra (Sariputra) should have said after attaining the fruition, 'I am now confused and unable to understand this wisdom. Is this the ultimate Dharma, or is it the path being practiced?' Why wait until the Lotus Sutra is spoken to say this? Moreover, in the understanding and comprehension, it is said that upon first hearing what the Buddha said, great surprise and doubt arose in the mind. If attachment and wavering had already occurred before, why is it only now, upon hearing, that surprise and doubt arise? Question: If there was no wavering of attachment or arising of doubt before the Lotus Sutra was spoken, why did Sariputra say that he wanted to ask the World-Honored One whether doing so was right or wrong? Answer: The text has already explained it. This passage does not clarify the absence of the Three Teachings within the principle, but rather the existence of the Three Teachings. It merely maintains attachment to the former teachings, believing that the Great Vehicle is forever lost. Furthermore, seeing the various supreme merits and virtues of the Tathagata (Tathagata), they hesitate and delay, perhaps fearing that (the Great Vehicle) has not been lost.
。是故致有此難耳。若實見未來生死因果者。必知修行作佛。何事嗟傷耶。即以此文破子所說。又依汝此義凈名次法華。而諸聲聞於是凈名經自云。我等何為永絕其根。於此大乘已如敗種。又云高原陸地不生蓮華。何得云爾前聲聞以理疑教以教惑理。踟躕理教之間。既踟躕理教之間復何得云永絕其根已如敗種。自成鉾楯不可會通。又問羅漢得果竟即索者。依汝義從初教至法華之前未明三界外事。云何爾者。已見未來界外生死不盡耶。若言深解故見界外事者。何不深解即知三權一實耶。又阿羅漢見未來生死不盡者。此是理中說。為是教中說。若理中說三乘初業已知當得作佛生死未亡。不待證無學方始知也。若教中說者。法華之前大乘教尚未明三界外事。云何三藏教中得羅漢。后即見未來生死不盡耶。今所明者昔日未索今始索也。何以知之。前救子得譬屬昔三乘化得義。索車譬屬今一乘化得也。故以知約今明索昔不索也。
問。何故昔不索今明索耶。
答。昔教明實有三。復而自謂實得於三。是故不索。今教明無三時會。聞無有三即便生疑是故索三。如父母以空卷誑子。云謂手實有物子謂實有。子便止啼。復知空卷方就父索也。
問。文云諸子出宅則就父索也。云何言昔不索今索耶。若爾今始出宅昔應
【現代漢語翻譯】 因此才會有這樣的疑問。如果真正見到未來生死的因果，必定知道修行成佛，又有什麼可悲傷的呢？就用這段文字來反駁你所說的。再根據你的意思，《維摩詰經》在《法華經》之前，而那些聲聞（Śrāvaka，聽聞佛法教誨而證悟的修行者）在《維摩詰經》中自己說：『我們為何永遠斷絕了成佛的根基，對於這大乘佛法已經如同腐爛的種子。』又說『高原陸地不生長蓮花。』怎麼能這樣說呢？之前的聲聞以理來懷疑教義，又以教義來迷惑道理，在理和教之間猶豫不決。既然在理和教之間猶豫不決，又怎麼能說永遠斷絕了成佛的根基，已經如同腐爛的種子呢？這自相矛盾，無法會通。再問，阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）得果后才開始尋求，按照你的意思，從最初的教義到《法華經》之前，都沒有闡明三界（Trailokya，欲界、色界、無色界）之外的事情，怎麼會這樣呢？已經見到未來界外生死沒有窮盡嗎？如果說因為深刻理解所以見到界外之事，為什麼不深刻理解從而知道三權一實（方便權巧之法與真實究竟之法）呢？還有，阿羅漢見到未來生死沒有窮盡，這是從理上說的，還是從教義上說的？如果是從理上說的，三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）初業的修行者就已經知道將來會成佛，生死並未消亡，不需要等到證得無學果位（Aśaikṣa，不再需要學習的果位）才開始知道。如果是從教義上說的，在《法華經》之前，大乘教義尚未闡明三界之外的事情，怎麼能在三藏教（Tripitaka，佛教經典的總稱，包括經、律、論三部分）中得到阿羅漢果位，之後才見到未來生死沒有窮盡呢？現在所闡明的是過去沒有尋求，現在才開始尋求。憑什麼知道呢？之前用救子得譬喻屬於過去三乘教化所得的意義，尋求車子的譬喻屬於現在一乘教化所得的意義。因此可以知道，用現在來闡明尋求，過去沒有尋求。
問：為什麼過去不尋求，現在才開始尋求呢？
答：過去的教義闡明真實存在三乘，並且自認為真實得到了三乘的果位，所以不尋求。現在的教義闡明沒有三乘，時機成熟時會歸於一乘，聽到沒有三乘就產生了懷疑，所以才尋求三乘。如同父母用空的紙卷來哄騙孩子，說手裡確實有東西，孩子以為確實有，孩子便停止哭鬧。等到知道是空的紙卷，才向父親索要東西。
問：經文說諸子出宅就向父親索要車子，怎麼說過去不索要，現在才索要呢？如果這樣，現在才出宅，過去應該...
【English Translation】 Therefore, this difficulty arises. If one truly sees the cause and effect of future births and deaths, one will surely know that cultivating to become a Buddha is something to rejoice in. Why lament? I will use this passage to refute what you said. Furthermore, according to your interpretation, the Vimalakirti Sutra precedes the Lotus Sutra. Yet, the Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) in the Vimalakirti Sutra themselves say, 'Why have we forever severed our roots? For this Mahayana (Great Vehicle) teaching, we are like rotten seeds.' They also say, 'Lotuses do not grow on high plateaus and dry lands.' How can you say that? The previous Śrāvakas doubted the teachings with reason and were confused by reason with the teachings, hesitating between reason and teachings. Since they hesitated between reason and teachings, how can you say that they have forever severed their roots and are like rotten seeds? This is self-contradictory and cannot be reconciled. Furthermore, you ask if Arhats (those who have extinguished all defilements and attained liberation) seek only after attaining the fruit. According to your interpretation, from the initial teachings until before the Lotus Sutra, the matters beyond the Trailokya (Three Realms: Desire Realm, Form Realm, Formless Realm) were not clarified. How could it be that they had already seen that future births and deaths beyond the realms were not exhausted? If you say that they saw matters beyond the realms because of deep understanding, why didn't they deeply understand and know the 'Three Expedient and One Real' (the expedient means and the ultimate reality)? Also, is the statement that Arhats see that future births and deaths are not exhausted a statement from reason or from the teachings? If it is from reason, then the initial practitioners of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) already knew that they would become Buddhas in the future and that births and deaths had not ceased, without having to wait until attaining the Aśaikṣa (the state of no more learning) to know this. If it is from the teachings, then before the Lotus Sutra, the Mahayana teachings had not yet clarified matters beyond the Three Realms. How could one attain the Arhat fruit in the Tripitaka (the three baskets of Buddhist scriptures) teachings and then see that future births and deaths are not exhausted? What is being clarified now is that they did not seek in the past but are seeking now. How do we know this? The parable of saving the children belongs to the meaning obtained from the past Three Vehicle teachings, while the parable of seeking the carts belongs to the meaning obtained from the present One Vehicle teaching. Therefore, we can know that we use the present to clarify the seeking, and there was no seeking in the past.
Question: Why did they not seek in the past, but are seeking now?
Answer: The teachings of the past clarified that the Three Vehicles truly exist, and they believed that they had truly attained the fruit of the Three Vehicles, so they did not seek. The teachings of the present clarify that there are no Three Vehicles, and when the time is right, they will converge into One Vehicle. Hearing that there are no Three Vehicles, they became doubtful, so they seek the Three Vehicles. It is like parents deceiving their children with an empty scroll, saying that they truly have something in their hands. The children believe that they truly have something, and the children stop crying. When they know that it is an empty scroll, they then ask their father for something.
Question: The text says that the children seek the carts from their father when they leave the house. How can you say that they did not seek in the past, but are seeking now? If so, they are only leaving the house now, and they should have...
未出。
答。若出門即索亦應出三界竟即知無三有一。今撿法華三週文但明羅漢聞法華經始知無三。未聞之時不知無三。何者身子領解云我悉除邪見於空法得證。爾時心自謂得至於滅度。而今乃自覺非是實滅度。此文分明云法華之前自謂實得三。聞今教始知無三也。第二週文云是諸千二百心自在者是學無學人亦各自以離我見及有無見等謂得涅槃。化城中雲於是眾人前入化城。生已度想生安穩想。故知三根之人未聞法華自謂究竟。不知無三。云何言得果畢即知無三而索三耶。
問。譬中明出宅即便索車。如向所引至法華時方索。斯則法譬相反云何會通。
答。須得譬意。意不論索之久近。但作癡子無知不領父意不識權實有無故就父索用此曉於時會令改三執耳。是故法譬言不相違。后見法華論釋三請文明。有三種義。一者決定義。二者疑義。三者依何事疑。決定者有聲聞方便證得深法。作決定心得涅槃證。此明爾前證得涅槃生決定究竟心。不疑為究竟為不究竟。若爾前已疑者疑名猶豫。不得稱為決定。以論推之則知爾前猶未索。聞今教生疑方乃索耳。
問曰。汝引法華論證爾前不索者。我亦引法華論證知有菩薩索。論釋三請中驚怖文云有五種驚怖。一者損驚怖。如二乘人取小為實謗無大乘。二者
【現代漢語翻譯】 現代漢語譯本： 未出。
答：如果一出門就要求，那麼也應該已經脫離三界，並且早就知道沒有三（乘）了。現在檢視《法華經》的三週說法，只是說明羅漢聽聞《法華經》后才知道沒有三（乘），在未聽聞之時並不知道沒有三（乘）。為什麼這麼說呢？因為舍利弗領悟理解時說：『我完全除去了邪見，在空法中得到了證悟。』那時心中自認為已經達到了滅度。而現在才自覺並非是真正的滅度。』這段經文分明說在《法華經》之前，（他們）自認為真正得到了三（乘）的果位，聽聞現在的教法才知道沒有三（乘）。第二週說法中說：『這些一千二百位心自在者，是有學和無學之人，也各自因為脫離了我見以及有無見等，認為得到了涅槃。』化城中說：『於是眾人前進進入化城，產生了已經度脫的想法，產生了安穩的想法。』所以知道三根之人未聽聞《法華經》時，自認為已經究竟，不知道沒有三（乘）。怎麼能說得到果位完畢就知道了沒有三（乘）而要求三（乘）呢？
問：譬喻中說明出了宅子就要求車，如先前所引用的，到了《法華經》時才要求。這則是譬喻和法義相反，如何會通呢？
答：必須理解譬喻的含義。譬喻的含義不在於要求的時間長短，只是比喻癡子無知，不領會父親的意圖，不認識權巧和真實的有無，所以才向父親要求（車），用此來曉喻（他們）及時領會，從而改變對三（乘）的執著。因此，法義和譬喻的說法並不相違背。後來看到《法華論》解釋三請的文句，有三種含義：一是決定義，二是疑義，三是依據什麼事而產生懷疑。決定義是指有聲聞通過方便法證得了甚深之法，產生了決定心，認為證得了涅槃。這說明在《法華經》之前證得涅槃，產生了決定究竟的心，不懷疑是究竟還是不究竟。如果之前已經懷疑，懷疑就叫做猶豫，不能稱為決定。用《法華論》來推斷，就知道在《法華經》之前還沒有要求（大乘），聽聞現在的教法產生了懷疑才要求（大乘）。
問：你引用《法華論》證明在《法華經》之前沒有要求（大乘），我也引用《法華論》證明知道有菩薩要求（大乘）。《法華論》解釋三請中的驚怖文說，有五種驚怖：一是損驚怖，如二乘人執取小乘為實，誹謗沒有大乘；二是……
【English Translation】 English version: Not yet emerged.
Answer: If they asked for it as soon as they left the house, then they should have already transcended the Three Realms and known that there are no Three (Vehicles). Now, examining the three-fold teaching in the Lotus Sutra, it only states that Arhats, upon hearing the Lotus Sutra, then realize that there are no Three (Vehicles); before hearing it, they did not know that there are no Three (Vehicles). Why is this so? Because Shariputra, upon understanding, said: 'I have completely eliminated wrong views and attained enlightenment in the Dharma of emptiness.' At that time, I thought in my heart that I had reached extinction. But now I realize that it is not true extinction.' This passage clearly states that before the Lotus Sutra, (they) thought they had truly attained the fruit of the Three (Vehicles), and only upon hearing the present teaching did they realize that there are no Three (Vehicles). The second teaching states: 'These one thousand two hundred, whose minds are free, are those who are still learning and those who have completed their learning, and each of them, because they have abandoned the view of self and the views of existence and non-existence, etc., think that they have attained Nirvana.' In the parable of the phantom city, it says: 'Thereupon, the multitude advanced and entered the phantom city, giving rise to the thought that they had already crossed over, giving rise to the thought of security.' Therefore, it is known that those of the three roots, before hearing the Lotus Sutra, thought that they had reached the ultimate, and did not know that there are no Three (Vehicles). How can it be said that upon completing the attainment of the fruit, they knew that there were no Three (Vehicles) and then asked for the Three (Vehicles)?
Question: The parable states that upon leaving the house, they immediately asked for the cart, as previously quoted, but they only asked for it at the time of the Lotus Sutra. This means that the parable and the Dharma meaning are contradictory. How can they be reconciled?
Answer: It is necessary to understand the meaning of the parable. The meaning of the parable is not about the length of time it takes to ask, but simply uses the analogy of an ignorant child who does not understand his father's intention, does not recognize the skillful means and the reality of existence and non-existence, and therefore asks his father (for the cart), using this to enlighten (them) to understand in time, thereby changing their attachment to the Three (Vehicles). Therefore, the Dharma meaning and the parable are not contradictory. Later, I saw the Lotus Sutra Treatise explaining the three requests, which has three meanings: first, the meaning of certainty; second, the meaning of doubt; and third, based on what matter does doubt arise. The meaning of certainty refers to those who have attained profound Dharma through expedient means of the Hearers, giving rise to a determined mind, thinking that they have attained Nirvana. This explains that before the Lotus Sutra, they attained Nirvana, giving rise to a determined and ultimate mind, without doubting whether it is ultimate or not. If they had already doubted before, doubt is called hesitation, and cannot be called certainty. Inferring from the Treatise, it is known that before the Lotus Sutra, they had not yet asked (for the Great Vehicle), and only upon hearing the present teaching did doubt arise, and then they asked (for the Great Vehicle).
Question: You quoted the Lotus Sutra Treatise to prove that they did not ask (for the Great Vehicle) before the Lotus Sutra, and I also quote the Lotus Sutra Treatise to prove that there were Bodhisattvas who asked (for the Great Vehicle). The Treatise explains the passage on fear in the three requests, saying that there are five kinds of fear: first, the fear of loss, such as the Hearers clinging to the Small Vehicle as real and slandering the absence of the Great Vehicle; second,...
多事驚怖。以大乘人生如是心。我無量無邊劫行菩薩行。生驚怖意起取異乘心。三者顛倒驚怖。分別我我所見身不善故。四悔驚怖。如身子云我不應證如是小乘。五誑驚怖。增上慢比丘作如是言。云何如來誑於我。觀此五驚怖第二有菩薩驚故有菩薩索。第四身子悔故爾前已索。將非汝解與論相違耶。
答。若以驚怖為索者。諸大乘經皆云聞大乘法驚疑怖畏。法華應是索也。
問。即以此言相難。既以疑為索者諸大乘經皆明聞大乘驚疑。皆應是索也。
答。須諦論文語意。論云菩薩驚怖起取異乘心。故若以此文為索佛乘者。菩薩正應覓昔日佛乘耳。何得起取異乘心耶。今釋論此文者。正言大乘甚深二乘之人聞之生謗。如五義中第一。菩薩聞大乘甚深。唯佛能究竟解了餘人不解。如上發心已上不退已還皆不能了佛智。菩薩聞此言欲退取二乘。故言起取異乘心。故非是索菩薩乘也。身子之悔前文已通。
第五明有索無索。
注經云。修空離有則空有同盡。若實在門外唯見一極。則眾求自亡何有索情。今欲辨三乘初業之所期將顯終成之所會。故假設時與之。言以彰等賜之義耳。
評曰。注依勝鬘意釋故無索義。此得在於彼經失在於此教。此教既明有索不應言假設也。基公云無別有索。但
【現代漢語翻譯】 現代漢語譯本： 多事驚怖。以大乘人生起這樣的想法。我無量無邊劫來行菩薩行（菩薩所修行的道路），如果生起驚怖的念頭，轉而尋求其他的乘法。第二種是顛倒驚怖。因為分別『我』和『我所』，執著于不善的身體。第三種是追悔驚怖。例如舍利弗（佛陀的十大弟子之一）說：『我不應該證得這樣的小乘。』第四種是誑惑驚怖。增上慢的比丘會這樣說：『如來（佛陀的稱號）怎麼會欺騙我呢？』觀察這五種驚怖，第二種是因為菩薩驚怖所以有菩薩的索求。第四種是因為舍利弗追悔，所以在之前已經索求。難道你的理解與論典的說法相違背嗎？ 回答：如果因為驚怖就是索求的話，那麼所有的大乘經典都說聽聞大乘佛法會感到驚疑怖畏。《法華經》（大乘佛教的重要經典）也應該算是索求了。 提問：就用這句話來反駁。既然因為懷疑就是索求，那麼所有的大乘經典都說明聽聞大乘佛法會感到驚疑，都應該算是索求了。 回答：需要仔細審視論文的語言和含義。論典說菩薩驚怖，生起尋求其他乘法的心。所以如果用這段文字來作為索求佛乘的證據，菩薩正應該尋找昔日的佛乘才對。怎麼會生起尋求其他乘法的心呢？現在解釋論典的這段文字，正是說大乘佛法非常深奧，二乘之人聽聞後會產生誹謗。如五義中的第一義，菩薩聽聞大乘佛法非常深奧，只有佛才能究竟理解，其他人不能理解。例如已經發心以上，不退轉以上，已經返回的人都不能瞭解佛的智慧。菩薩聽聞這些話后想要退轉而尋求二乘，所以說生起尋求其他乘法的心。所以這不是索求菩薩乘。舍利弗的追悔，在前面的文字中已經解釋過了。 第五，說明有索求和沒有索求。 註釋經典說：修習空性而遠離有，那麼空和有都會消失。如果在實在的門外只看到一個極端，那麼眾人的需求自然消失，哪裡還有索求的情形呢？現在想要辨別三乘初業所期望的，將要顯示最終成就的聚會。所以假設時機給予他們，用言語來彰顯平等賜予的意義罷了。 評論說：註釋依據《勝鬘經》（大乘佛教經典）的意義來解釋，所以沒有索求的意義。這種理解在那部經中是正確的，但在這個教義中是錯誤的。這個教義既然說明有索求，就不應該說是假設了。基公說沒有另外的索求，只是...
【English Translation】 English version: Much ado and fright. With a Mahayana (the 'Great Vehicle' branch of Buddhism) person generating such a thought. If I, having practiced the Bodhisattva path (the path of seeking enlightenment for all beings) for immeasurable and boundless kalpas (an extremely long period of time), were to generate a thought of fright and turn to seek other vehicles. The second is inverted fright. Because of distinguishing 'I' and 'mine', clinging to the inauspicious body. The third is regretful fright. For example, Shariputra (one of the Buddha's ten principal disciples) said: 'I should not have attained such a Hinayana (the 'Lesser Vehicle' branch of Buddhism).' The fourth is deceptive fright. Arrogant monks would say: 'How could the Tathagata (an epithet of the Buddha) deceive me?' Observing these five frights, the second is because of the Bodhisattva's fright, hence there is the Bodhisattva's seeking. The fourth is because of Shariputra's regret, hence he had already sought before. Is your understanding not contrary to the teachings of the treatises? Answer: If fright is considered seeking, then all Mahayana sutras (Buddhist scriptures) say that hearing the Mahayana Dharma (the teachings of Buddhism) causes fright, doubt, and fear. The 'Lotus Sutra' (an important Mahayana Buddhist scripture) should also be considered seeking. Question: Use this statement to refute. Since doubt is considered seeking, then all Mahayana sutras state that hearing the Mahayana causes fright and doubt, all should be considered seeking. Answer: One needs to carefully examine the language and meaning of the treatise. The treatise says that the Bodhisattva is frightened and generates the mind to seek other vehicles. Therefore, if this passage is used as evidence of seeking the Buddha Vehicle, the Bodhisattva should be seeking the former Buddha Vehicle. How could one generate the mind to seek other vehicles? Now, explaining this passage of the treatise, it is precisely saying that the Mahayana Dharma is very profound, and those of the Two Vehicles (Shravakayana and Pratyekabuddhayana) will slander it upon hearing it. Like the first of the five meanings, the Bodhisattva hears that the Mahayana Dharma is very profound, only the Buddha can ultimately understand it, and others cannot understand it. For example, those who have generated the aspiration above, those who have not regressed above, and those who have returned cannot understand the Buddha's wisdom. The Bodhisattva, upon hearing these words, wants to regress and seek the Two Vehicles, hence it is said to generate the mind to seek other vehicles. Therefore, this is not seeking the Bodhisattva Vehicle. Shariputra's regret has already been explained in the previous text. Fifth, clarifying whether there is seeking or not. The commentary on the sutra says: 'Cultivating emptiness and being apart from existence, then emptiness and existence will both disappear. If one only sees one extreme outside the real gate, then the needs of the masses will naturally disappear, where would there be a situation of seeking?' Now, wanting to distinguish what the Three Vehicles initially aspire to, and wanting to reveal the gathering of final accomplishments. Therefore, it is assumed that the opportunity is given to them, and words are used to manifest the meaning of equal bestowal. The commentary says: The commentary relies on the meaning of the 'Shrimala Sutra' (a Mahayana Buddhist scripture) to explain, so there is no meaning of seeking. This understanding is correct in that sutra, but it is incorrect in this teaching. Since this teaching clarifies that there is seeking, it should not be said to be an assumption. Master Ji said that there is no separate seeking, but...
大機扣佛義同於索。所以然者。大機既發反望昔則無有三乘故言索三耳。
評曰。基公得在於求一失在於索三。所以然者。實有機動求一。復有情中索三。偏執一機失三情索。故非所用也。
第六明大小。
有人言索一大車非索三也。何以故者。父既賜大則知索大。若不索大何由賜大。有人言文云愿賜我等三種寶車。不應背文言索一也。
評曰。偏執二文俱失圓意。考其旨歸具索一二也。以大機既動是故求一。情執於三所以索三。機情合論則三一俱索。
第七會二經。
問。依勝鬘初業已知無三此則無索。就此經無學猶惑于教是故有索。云何會通。
答。舊云勝鬘是了義教理實言之。是故無有索也。此經就教所以有索。
評曰。此義已如方便品廣釋二經同異。今更敘之。若勝鬘是理說此經據教者。亦不同舊釋明三乘人保昔教。謂有究竟是故無索。今教無三故就佛索三耳。
第八三根索不索義。舊云但中根人索利鈍二人不索。
問。何以知二根不索耶。
答。化城云。生已度想生安穩想。執教作解是故不索。
評曰。不然。尋三根人皆有索也身子疑雲我今自於知疑惑不能了。為是究竟法為是所行道。即是上根索也。第二週中有索車譬。驗中
【現代漢語翻譯】 現代漢語譯本： 有人說，『大機扣佛義』（Daji Kou Foyi，指《法華經》中的一個概念，意為以大乘根機叩問佛的真義）等同於『索』（Suo，指請求、尋求）。這是因為，既然已經發起大乘根機，反過來再期望過去的三乘（聲聞乘、緣覺乘、菩薩乘）就沒有意義了，所以才說『索三』（Suo San，指尋求三乘）。 評論說：基公（Ji Gong，可能是對某位法師的尊稱）的理解在於『求一』（Qiu Yi，指尋求一佛乘），缺失在於『索三』。這是因為，確實存在根機發動而尋求一佛乘的情況，也存在眾生情執於三乘而尋求三乘的情況。如果偏執於一乘根機，就會失去對三乘眾生情執的體察，因此『索三』並非無用。 第六，闡明大小（指大乘和小乘）。 有人說，尋求一輛大車，並非尋求三輛車。為什麼這樣說呢？因為父親既然已經賜予了大車，就應該知道是尋求大車。如果不尋求大車，又怎麼會賜予大車呢？有人說，經文中明明說『愿賜我等三種寶車』，不應該違背經文而說尋求一輛車。 評論說：偏執于兩種經文，都失去了圓融的意義。考察其宗旨歸宿，實際上是既尋求一，也尋求三。因為大乘根機既然已經發動，所以尋求一佛乘；眾生情執於三乘，所以尋求三乘。將根機和情執結合起來討論，那麼一和三都是所尋求的。 第七，會通兩部經典（指《法華經》和《勝鬘經》）。 問：依據《勝鬘經》（Shengman Jing），初業菩薩已經知道沒有三乘，那麼這裡就沒有『索』。就《法華經》而言，無學之人仍然迷惑于教法，所以有『索』。如何會通這兩種說法？ 答：舊說認為，《勝鬘經》是了義教，從理體的角度來說，所以沒有『索』。而《法華經》是就教法的角度來說，所以有『索』。 評論說：這個意義已經在《方便品》（Fangbian Pin）中廣泛解釋了兩種經典的同異。現在再敘述一遍。如果說《勝鬘經》是理說，而《法華經》是據教說，也不同於舊的解釋，即認為三乘人保持過去的教法，認為有究竟的歸宿，所以沒有『索』。現在是因為教法中沒有三乘，所以才就佛尋求三乘。 第八，關於三根（上根、中根、下根）是否尋求的意義。舊說認為，只有中根之人尋求，利根和鈍根之人不尋求。 問：憑什麼知道兩種根性的人不尋求呢？ 答：根據《化城喻品》（Huacheng Yu Pin）所說，他們已經產生了『度』的想法，產生了『安穩』的想法，執著于教法而作解釋，所以不尋求。 評論說：不然。考察三種根性的人，都有尋求。舍利弗（Sheli Fu）懷疑說：『我今自於知疑惑不能了，為是究竟法為是所行道』，這就是上根之人尋求。第二週中有尋求車譬，可以驗證中根之人尋求。
【English Translation】 English version: Someone says, 'Daji Kou Foyi' (大機扣佛義, meaning inquiring about the true meaning of the Buddha with the great vehicle root) is the same as 'Suo' (索, meaning to request or seek). The reason is that since the great vehicle root has already been initiated, it is meaningless to expect the past three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in return, so it is said 'Suo San' (索三, meaning seeking the three vehicles). The commentary says: Ji Gong's (基公, possibly an honorific title for a certain Dharma master) understanding lies in 'Qiu Yi' (求一, meaning seeking the One Buddha Vehicle), and the deficiency lies in 'Suo San'. This is because there are indeed cases where the root is initiated and the One Buddha Vehicle is sought, and there are also cases where sentient beings are attached to the three vehicles and seek the three vehicles. If one is biased towards the One Vehicle root, one will lose sight of the attachment of sentient beings to the three vehicles, so 'Suo San' is not useless. Sixth, clarify the meaning of large and small (referring to Mahayana and Hinayana). Someone says that seeking one large cart is not seeking three carts. Why is that? Because since the father has already given the large cart, it should be known that it is seeking the large cart. If one does not seek the large cart, how can the large cart be given? Someone says that the scripture clearly says 'May you grant us three kinds of treasure carts', and one should not go against the scripture and say that one is seeking one cart. The commentary says: Being biased towards the two scriptures both loses the complete meaning. Examining its purpose and destination, it is actually seeking both one and three. Because the great vehicle root has already been initiated, it seeks the One Buddha Vehicle; sentient beings are attached to the three vehicles, so they seek the three vehicles. Discussing the root and attachment together, then both one and three are sought. Seventh, reconcile the two scriptures (referring to the Lotus Sutra and the Śrīmālādevī Siṃhanāda Sūtra). Question: According to the Śrīmālādevī Siṃhanāda Sūtra (Shengman Jing), the initial practitioners already know that there are no three vehicles, so there is no 'Suo' here. As for the Lotus Sutra, those who have nothing more to learn are still confused by the teachings, so there is 'Suo'. How can these two statements be reconciled? Answer: The old saying is that the Śrīmālādevī Siṃhanāda Sūtra is a definitive teaching, and from the perspective of principle, there is no 'Suo'. The Lotus Sutra is from the perspective of teaching, so there is 'Suo'. The commentary says: This meaning has already been widely explained in the Expedient Means Chapter (Fangbian Pin) regarding the similarities and differences between the two scriptures. Now I will narrate it again. If the Śrīmālādevī Siṃhanāda Sūtra is said to be based on principle, and the Lotus Sutra is said to be based on teaching, it is also different from the old explanation, which is that the people of the three vehicles maintain the past teachings and believe that there is an ultimate destination, so there is no 'Suo'. Now it is because there are no three vehicles in the teachings, so they seek the three vehicles from the Buddha. Eighth, regarding the meaning of whether the three roots (superior, middling, and inferior) seek or not. The old saying is that only people with middling roots seek, while those with sharp and dull roots do not seek. Question: How do you know that people with two kinds of roots do not seek? Answer: According to the Parable of the Phantom City Chapter (Huacheng Yu Pin), they have already generated the thought of 'crossing over' and the thought of 'being secure', clinging to the teachings and making explanations, so they do not seek. The commentary says: That is not right. Examining the people of the three roots, they all seek. Śāriputra (Sheli Fu) doubted and said: 'I am now confused and cannot understand, is this the ultimate Dharma or the path to be followed?', this is the seeking of the person with the superior root. In the second round, there is the parable of seeking the cart, which can verify the seeking of the person with the middling root.
根人必有索也。上中二人既索即知下根亦索。
問。下根人何故無索文耶。
答。身子譬喻品初總騰中下根皆有疑悔。故即中下根人有索文也。又以義推之昔三根皆保執。昔教自謂究竟。故並無索。聞今教無三究竟故皆有索。則義可知也。
問。三週文皆明三根人有疑執。云何是索耶。
答。若不用疑執為索者。復取何文為三根人索耶。又鹿園已后法華之前何經中說三乘情索耶。今明但法華時三根有疑故有索。爾前無疑故不索也。
問。若三根人皆有索何故第二週有索車余文無耶。
答。上根人索三。佛于方便品中直為法說便悟。不須作索車譬。中根人未悟為作索車譬便了。下根聞索車譬不悟更待化城譬乃解。若皆作一譬何名逗三緣耶。復何名三週說異耶。
問。若以疑為索者。凡聖一切人疑應一切人皆索。而今出門不見有三可索三。門內未見有無雲何索耶。
答。門內人及門外人並執昔教俱有三究竟果。今聞無三故內外人俱索三。
問。門外人索云何異。
答。門內人索于當三。門外人索于現三。是故異也。
問。文但云出門外索。不雲門內索。何故違經耶。
答。佛說譬喻欲令易解。令寄門外人索三通曉時會疑悔也。又反責曰。若但
門外人索者。亦但賜門外人車不賜門內人車。但應無學受記作佛。學人應不得記。無學人所行是菩薩道。學人所行應非菩薩道。今賜車之譬雖賜無學實通賜一切人。亦雖無學人索實通一切人索也。經師不究竟其始終故不識譬意耳。
問。若以疑為索者方便品云。菩薩聞是法疑網皆已除。若爾菩薩應有索也。
答。菩薩疑與二乘疑異。二乘昔謂究竟今聞無究竟。是故以昔疑今。所以有索。菩薩不昔自謂究竟今聞無究竟。是故生疑。所以菩薩無索也。但以始行之人疑昔何故說三。今何故說一。今昔三一相違。故生疑耳。
問。菩薩疑昔明有三今明無三。即是菩薩索耶。
答。領上一有二無。此疑又息。二乘索三終為索二。菩薩疑三亦為疑二也。佛乘始終皆是有。故不疑不索也。
問。菩薩亦有索佛乘以不。
答。昔明三乘俱有。今忽言二乘無者。昔雖言佛乘是有。今亦可無脫。有此疑非正意也。
問。二乘人亦索佛乘不。
答。亦有此義例如菩薩昔明有二。今還無二者佛乘亦爾也。此皆是傍義非索車之大宗。
問。子出門自見無車。得羅漢出三界亦應自見無三。
答。舊說正爾今請問之。若自見無三亦應自見有一。何所索耶。今明若審知無三亦不索。若昔
【現代漢語翻譯】 現代漢語譯本： 如果門外的人來索要，也只是給門外的人車，不給門內的人車。那麼，只應該給無學（Asekha，已證阿羅漢果位，不再需要學習的人）授記作佛，不應該給學人（Sekha，還在學習修行的人）授記。無學人所行的是菩薩道，學人所行的應該不是菩薩道。現在賜車的比喻，雖然是賜給無學人，實際上是普遍地賜給一切人。也雖然是無學人索要，實際上是普遍地一切人都在索要。講經的法師沒有徹底理解它的始終，所以不認識這個比喻的意義。
問：如果把『疑』當作『索』，那麼《方便品》中說：『菩薩聽聞此法，疑網都已經消除。』如果這樣，菩薩應該也有『索』了。
答：菩薩的『疑』與二乘（聲聞乘和緣覺乘）的『疑』不同。二乘過去認為已經達到究竟，現在聽聞沒有究竟，因此用過去的認知來懷疑現在，所以有『索』。菩薩過去不認為自己已經達到究竟，現在聽聞沒有究竟，因此產生『疑』，所以菩薩沒有『索』。只是剛開始修行的人懷疑過去為什麼說有三乘，現在為什麼說有一乘，現在和過去的三乘和一乘相互矛盾，所以產生『疑』罷了。
問：菩薩懷疑過去明明說有三乘，現在明明說沒有三乘，這就是菩薩的『索』嗎？
答：領會到『一』，『有』就變成『無』，這個『疑』也就消除了。二乘『索』三乘，最終是爲了『索』二乘。菩薩『疑』三乘，也是爲了『疑』二乘。佛乘始終都是『有』，所以不『疑』也不『索』。
問：菩薩也有『索』佛乘的時候嗎？
答：過去明明說三乘都有，現在忽然說二乘沒有，過去雖然說佛乘是『有』，現在也可以說『無』，擺脫『有』的束縛。有這樣的懷疑，不是正面的理解。
問：二乘人也『索』佛乘嗎？
答：也有這個意思，例如菩薩過去明明說有二乘，現在又說沒有二乘，佛乘也是這樣。這些都是旁枝末節的意義，不是『索車』的主要宗旨。
問：兒子出門自己看見沒有車，證得阿羅漢果位，出離三界（欲界、色界、無色界）也應該自己看見沒有三乘。
答：舊的說法正是這樣，現在請問你，如果自己看見沒有三乘，也應該自己看見有一乘，還『索』什麼呢？現在說明如果確實知道沒有三乘，也就不『索』了。如果過去
【English Translation】 English version: If someone outside the gate asks for something, only those outside the gate are given a cart, not those inside. Therefore, only those who are Asekha (no more learning, those who have attained Arhatship) should be predicted to become Buddhas; those who are Sekha (still learning) should not be predicted. What the Asekha practice is the Bodhisattva path; what the Sekha practice should not be the Bodhisattva path. Now, the metaphor of giving carts, although given to the Asekha, actually universally gives to all people. Also, although the Asekha asks, it actually universally means all people are asking. The Sutra master does not thoroughly understand its beginning and end, therefore does not recognize the meaning of the metaphor.
Question: If 'doubt' is considered 'seeking', then the 'Expedient Means' chapter says: 'Bodhisattvas, hearing this Dharma, have all their nets of doubt removed.' If so, then Bodhisattvas should also have 'seeking'.
Answer: The 'doubt' of Bodhisattvas is different from the 'doubt' of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Two Vehicles used to think they had reached the ultimate, but now they hear there is no ultimate, so they use the past to doubt the present, therefore they have 'seeking'. Bodhisattvas did not think they had reached the ultimate in the past, but now they hear there is no ultimate, so they generate 'doubt', therefore Bodhisattvas have no 'seeking'. It is only that those who have just begun practicing doubt why there were three vehicles spoken of in the past, and why there is one vehicle spoken of now. The past and present three and one contradict each other, so they generate 'doubt'.
Question: The Bodhisattva doubts that there were clearly three vehicles in the past, and now there are clearly no three vehicles. Is this the Bodhisattva's 'seeking'?
Answer: Understanding that 'one' exists, 'having' becomes 'not having', and this 'doubt' is also eliminated. The Two Vehicles 'seek' the three vehicles, ultimately 'seeking' the two vehicles. The Bodhisattva 'doubts' the three vehicles, also 'doubting' the two vehicles. The Buddha Vehicle is always 'having' from beginning to end, so there is no 'doubt' and no 'seeking'.
Question: Do Bodhisattvas also 'seek' the Buddha Vehicle?
Answer: In the past, it was clearly said that all three vehicles exist. Now, suddenly it is said that the Two Vehicles do not exist. Although it was said in the past that the Buddha Vehicle 'has', now it can also be said to 'not have', escaping the bondage of 'having'. Having this doubt is not the correct understanding.
Question: Do people of the Two Vehicles also 'seek' the Buddha Vehicle?
Answer: There is also this meaning, for example, Bodhisattvas clearly said in the past that there are two vehicles, but now they say there are no two vehicles, and the Buddha Vehicle is also like this. These are all side meanings, not the main purpose of 'seeking the cart'.
Question: The son goes out the door and sees no cart himself. Attaining Arhatship and leaving the Three Realms (Desire Realm, Form Realm, Formless Realm) should also mean seeing no three vehicles himself.
Answer: The old saying is exactly like this. Now, let me ask you, if you see no three vehicles yourself, you should also see one vehicle yourself. What are you 'seeking'? Now, I explain that if you truly know there are no three vehicles, then you will not 'seek'. If in the past
有三亦不索。但昔許有今遂言無。今昔有無合說。是故有索耳。
第九次明四句。舊云有四句一索而機不發。即是鹿園已后無學人及六住菩薩也。二發而不索。法華座席七種學人五住大士及凡夫是也。三亦發亦索。謂今教時無學人是也。四不發不索。即法華前七種學人五住菩薩及凡夫是也。
評曰。破此義如前。今開四句。一者機發而不索。謂菩薩聞一乘領悟。是故機發無自保之執。是故不索。二者索而不發。如二乘人聞法華經不領悟者是也。如求二乘昔有自保之執。是故今索而無大機所以不悟。
問。既無大機何由聞耶。
答。但有聞機無有悟機故云無也。
問。何以知有此句。
答。化城品云聲聞眾中或有信解或不信解即其事也。三亦發亦索。如三根之流。四不發不索。即法華之前及化城品云。我滅度后復有弟子。不聞是經不知不覺菩薩所行。自於所得功德生滅度想也。復有四句。一者權而非實。謂二乘也。二者實而非權。今日一乘也。三亦權亦實。昔日三中之大是也。非無佛乘道故實。但昔說之未盡故權。四非權非實。即是諸法寂滅相。不可以言宣泯上三句也。復有四句。一合大而離小。合大者佛菩薩同名佛乘也。離小者聲聞緣覺乘也。二離大而合小。大品中明三智義。
【現代漢語翻譯】 現代漢語譯本 有三種情況是不應該索取的。只是過去答應了有，現在卻說沒有。現在和過去的有無合在一起說，所以才應該索取。
第九次闡明四句。舊的說法是有四句，一種是『索』但『機』不發動，指的就是鹿野苑之後的無學之人以及六住菩薩。第二種是『發』而不『索』，指法華法會上的七種聲聞學人、五住菩薩以及凡夫。第三種是『亦發亦索』，指的是現在教化時期的無學之人。第四種是『不發不索』，指的是法華經之前的七種聲聞學人、五住菩薩以及凡夫。
評論說：破斥這種說法如前所述。現在展開四句：第一種是『機發而不索』，指的是菩薩聽聞一乘（Ekayana，唯一佛乘）而領悟，因此『機』發動而沒有自保的執著，所以不索取。第二種是『索而不發』，如二乘（Sravaka-yana，聲聞乘和Pratyekabuddha-yana，緣覺乘）之人聽聞《法華經》（Lotus Sutra）而不領悟就是這樣。因為他們追求二乘，過去有自保的執著，所以現在索取卻沒有大的『機』，因此不能領悟。
問：既然沒有大的『機』，怎麼能聽聞呢？
答：只有聽聞的『機』，沒有領悟的『機』，所以說是沒有。
問：憑什麼知道有這一句？
答：《化城喻品》（Upaya-parimita-parimita-nirdesa，方便品）中說，聲聞眾中或許有人信解，或許有人不信解，就是這件事。第三種是『亦發亦索』，如三根（三種根器）之流。第四種是『不發不索』，指的是《法華經》之前，以及《化城喻品》中說：『我滅度后，復有弟子，不聞是經，不知不覺菩薩所行，自於所得功德生滅度想。』
又有四句：第一種是『權而非實』，指的是二乘。第二種是『實而非權』，指的是今天的一乘。第三種是『亦權亦實』，指的是過去三乘（Triyana）中的大乘（Mahayana）。並非沒有佛乘之道，所以是『實』，但過去所說的沒有窮盡，所以是『權』。第四種是『非權非實』，指的是諸法寂滅相，不可以用言語宣說，泯滅了以上三句。
又有四句：第一種是『合大而離小』，合大指的是佛（Buddha）和菩薩（Bodhisattva）都稱為佛乘。離小指的是聲聞乘和緣覺乘。第二種是『離大而合小』，《大品般若經》（Mahaprajnaparamita Sutra）中闡明了三智（三種智慧）的含義。
【English Translation】 English version There are three situations in which one should not demand. It's just that in the past, there was a promise of having, but now it is said to be without. The combination of having and not having in the past and present is why one should demand.
The ninth clarification of the four phrases. The old saying is that there are four phrases, one is 'demanding' but the 'potential' does not activate, which refers to the Arhats (those beyond learning) after Deer Park and the Bodhisattvas of the sixth stage. The second is 'activating' without 'demanding', which refers to the seven types of Sravaka (hearers) learners, the Bodhisattvas of the fifth stage, and ordinary people at the Lotus assembly. The third is 'both activating and demanding', which refers to the Arhats in the current teaching period. The fourth is 'neither activating nor demanding', which refers to the seven types of Sravaka learners, the Bodhisattvas of the fifth stage, and ordinary people before the Lotus Sutra.
Commentary: Refuting this meaning is as before. Now unfolding the four phrases: The first is 'potential activates without demanding', which refers to Bodhisattvas who hear the Ekayana (One Vehicle) and understand, therefore the 'potential' activates without the attachment of self-preservation, so they do not demand. The second is 'demanding without activating', such as those of the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana) who hear the Lotus Sutra (Lotus Sutra) but do not understand. Because they seek the Two Vehicles and had the attachment of self-preservation in the past, they now demand but do not have the great 'potential', so they cannot understand.
Question: Since there is no great 'potential', how can they hear?
Answer: There is only the 'potential' to hear, not the 'potential' to understand, so it is said to be without.
Question: How do we know there is this phrase?
Answer: The 'Parable of the Phantom City' (Upaya-parimita-parimita-nirdesa) says, 'Among the Sravaka assembly, some may believe and understand, and some may not believe and understand,' which is this matter. The third is 'both activating and demanding', such as the stream of the three roots (three kinds of faculties). The fourth is 'neither activating nor demanding', which refers to before the Lotus Sutra, and the 'Parable of the Phantom City' says, 'After my extinction, there will be disciples who do not hear this Sutra, do not know or perceive the practice of Bodhisattvas, and generate thoughts of extinction regarding the merits they have attained.'
There are also four phrases: The first is 'provisional but not real', which refers to the Two Vehicles. The second is 'real but not provisional', which refers to the One Vehicle today. The third is 'both provisional and real', which refers to the Great Vehicle (Mahayana) among the Three Vehicles (Triyana) in the past. It is not that there is no path of the Buddha Vehicle, so it is 'real', but what was said in the past was not exhaustive, so it is 'provisional'. The fourth is 'neither provisional nor real', which refers to the quiescent aspect of all dharmas, which cannot be expressed in words, obliterating the above three phrases.
There are also four phrases: The first is 'uniting the great and separating the small', uniting the great refers to both Buddhas (Buddha) and Bodhisattvas (Bodhisattva) being called the Buddha Vehicle. Separating the small refers to the Sravaka Vehicle and the Pratyekabuddha Vehicle. The second is 'separating the great and uniting the small', the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) clarifies the meaning of the three wisdoms (three kinds of wisdom).
佛為一切種智。菩薩為道種智。故佛菩薩開二智也。合小者二乘人總名一切智也。三大小俱合者。直名大小二乘亦是摩訶衍藏及三藏也。四俱開者如三乘共十地。八地即是二乘因果。九地與十地為大乘因果也。生死河中七人亦是俱開之義也。
第十廣會今教。
問。何故車三使二。
答。舊雲車為三乘人設譬故三。但二乘領解故使二。
評曰。若為三乘人設三車譬者。二乘人聞二事領解。有二使之譬者菩薩何故無領解。不作大使之譬。又譬喻品乃為中根聲聞耳。菩薩何得在中根數耶。今所明者通別二義釋之。一者通而為論皆平等也。三乘所乘既有三車。化於三人亦有三使。三人止息便有三城。大經云聲聞之人以小涅槃而般涅槃。乃至云菩薩之人以大涅槃而般涅槃。故知亦有三城也。別而為論車有三者。前以一乘化諸子不得。故於一佛乘分別說三。方便信解化城並明於一佛乘分別說三。故知說三之義皆為二乘人也。既為二乘人於一說三。二乘人便領解。知三中之一是實。餘二非真。故但明二使無有三使也。
問。初成道時實有三乘根性。故云長者諸子若十二十或至三十。若爾三乘教為三根人。何得於一說三為二乘人耶。
答。前已通竟。今亦二條釋兩品意。長者宅中有三十子者。
【現代漢語翻譯】 現代漢語譯本 佛陀是對於一切事物的智慧（一切種智）。菩薩是對於通往佛陀之路的智慧（道種智）。因此，佛和菩薩開啟了兩種智慧。將小乘佛教（二乘）合在一起，總稱為具有一切智的人。將小乘、大乘佛教（三大小）全部合在一起，直接稱為大小二乘，也就是摩訶衍藏（Mahayana Pitaka）和三藏（Tripitaka）。如果四者全部開啟，就像三乘佛教共同經歷十地（Bhumi）一樣。八地是二乘佛教的因果，第九地和第十地是大乘佛教的因果。在生死輪迴的河流中，七種人也具有全部開啟的意義。
第十，廣泛集會，宣講當今的教義。
問：為什麼車有三輛，而使者只有兩位？
答：舊的說法是，車是為三乘人設定的比喻，所以有三輛。但只有二乘人領悟理解，所以只有兩位使者。
評：如果為三乘人設定三輛車的比喻，那麼二乘人聽聞理解了兩件事，所以有兩位使者的比喻，那麼菩薩為什麼沒有領悟理解，不設定一位大使者的比喻呢？而且，《譬喻品》只是為中等根器的聲聞（Śrāvaka）而設。菩薩怎麼能在中等根器之列呢？現在所闡明的是通過通義和別義兩種方式來解釋。一是普遍而言，都是平等的。三乘所乘坐的既然有三輛車，教化這三種人也有三位使者。這三種人止息的地方便有三座城。《大般涅槃經》（Mahāparinirvāṇa Sūtra）說，聲聞之人以小涅槃而入涅槃，乃至說菩薩之人以大涅槃而入涅槃。所以知道也有三座城。分別而言，車有三輛，是因為之前用一佛乘教化諸子沒有成功，所以在一佛乘中分別說三。方便、信解、化城都闡明在一佛乘中分別說三。所以知道說三的意義都是爲了二乘人。既然是爲了二乘人，在一中說三，二乘人便領悟理解，知道三中的一個是真實的，其餘兩個不是真實的。所以只說明兩位使者，沒有三位使者。
問：最初成道時，確實有三乘的根性，所以說長者諸子，有十個、二十個，或者達到三十個。如果這樣，三乘的教義是為三種根性的人而設，怎麼能說在一中說三是爲了二乘人呢？
答：前面已經普遍地講完了。現在也用兩條來解釋兩品的意義。長者宅中有三十個兒子，是因為...
【English Translation】 English version The Buddha is the wisdom of all things (Sarva-jñāna). The Bodhisattva is the wisdom of the path to Buddhahood (Mārga-jñāna). Therefore, the Buddha and Bodhisattva open up two kinds of wisdom. Combining the Lesser Vehicle (Śrāvakayāna/Pratyekabuddhayāna), they are collectively called those with all wisdom. Combining the three vehicles (Triyāna) of Lesser, Great, and Common, they are directly called the Lesser and Great Vehicles, which are the Mahayana Pitaka and the Tripitaka. If all four are opened, it is like the three vehicles sharing the ten Bhumis (stages of the Bodhisattva path). The eighth Bhumi is the cause and effect of the Lesser Vehicle, while the ninth and tenth Bhumis are the cause and effect of the Great Vehicle. The seven types of beings in the river of Samsara (birth and death) also have the meaning of all being opened.
Tenth, a broad gathering to teach the present doctrine.
Question: Why are there three carts but only two messengers?
Answer: The old explanation is that the carts are metaphors set up for the people of the three vehicles, hence there are three. But only those of the Two Vehicles comprehend and understand, hence there are only two messengers.
Commentary: If three carts are set up as metaphors for the people of the three vehicles, and the people of the Two Vehicles hear and understand two things, hence there is the metaphor of two messengers, then why do Bodhisattvas not comprehend and understand, and why is there no metaphor of a great messenger? Moreover, the 'Parable' chapter is only for Śrāvakas of medium capacity. How can Bodhisattvas be counted among those of medium capacity? What is now being clarified is explained through both general and specific meanings. First, generally speaking, all are equal. Since the three vehicles have three carts to ride, there are also three messengers to teach these three types of people. The places where these three types of people rest are the three cities. The Mahāparinirvāṇa Sūtra says that Śrāvakas enter Nirvana with small Nirvana, and even says that Bodhisattvas enter Nirvana with great Nirvana. Therefore, it is known that there are also three cities. Specifically speaking, there are three carts because the teaching of the one Buddha vehicle to the children was not successful, so three are separately spoken of within the one Buddha vehicle. Expedient means, faith and understanding, and the phantom city all clarify that three are separately spoken of within the one Buddha vehicle. Therefore, it is known that the meaning of speaking of three is all for the people of the Two Vehicles. Since it is for the people of the Two Vehicles, speaking of three within one, the people of the Two Vehicles then comprehend and understand, knowing that one of the three is real, and the other two are not real. Therefore, only two messengers are explained, and there are no three messengers.
Question: At the time of the initial enlightenment, there were indeed the natures of the three vehicles, so it is said that the elders' sons were ten, twenty, or even thirty. If so, the teachings of the three vehicles are set up for people of three capacities, how can it be said that speaking of three within one is for the people of the Two Vehicles?
Answer: The previous has already been generally explained. Now, two points are also used to explain the meaning of the two chapters. The reason why there are thirty sons in the elder's house is because...
此約二乘人始終具三乘根性耳。但成道時唯有二乘根性而無大機。是以一乘化之不得。故於一說三為二乘人也。
問。何以知二乘人始終具三乘根性耶。
答。文云若十二十或至三十。若以定有三乘根性何事稱或耶。以初有二性後方有一機故稱或至也。此望方便品意也。二者初一乘化不得后以三乘化得者。此約總別為論。明長者本有三十子。佛初出世時已有三乘根性。若但以一乘化三乘根性者。有三種機唯有一教無從化理。是故息一乘之化於一佛乘分別說三化得三人。
問。何以知然。
答。譬喻品云。若我但以神力及智慧力為諸眾生贊如來知見力無所畏者。眾生不能以是得度。文既有但以之言。故知一乘化三人不得。故於一說三。化得三人故有三子求三車也。
問。初成道時有三根性。一乘化二乘機不得化。菩薩應得。何故言我寧不說法疾入于涅槃。
答。此據前義耳。始終乃有三機。當時無有大機。以大化不得故欲入滅。又但用一化三進。無得益之功。退有起謗之罪。故欲入滅此據后義也。
問。何以知然。
答。以一乘化不得。即趣鹿園為聲聞說法。故知初無大機唯有小機。
問。昔於何處說三乘耶。
答。鹿園之時但說聲聞乘。故云昔于波羅
【現代漢語翻譯】 現代漢語譯本： 這（指二乘人）是說二乘人始終具有三乘的根性。只是在成道的時候，只有二乘的根性而沒有大的機緣，所以用一乘的教化不能使他們得度。因此，（佛）才說一（佛）乘而為二乘人。
問：憑什麼知道二乘人始終具有三乘的根性呢？
答：經文說『若十、二十，或至三十』。如果（他們）一定具有三乘的根性，為什麼說『或』呢？因為最初具有二乘的性質，後來才有一個（一乘的）機緣，所以說『或至』。這是從《方便品》的意義來說的。第二點，最初用一乘教化不能使他們得度，後來用三乘教化才能使他們得度，這是從總和別的角度來論述的。說明長者本來有三十個兒子，佛最初出世的時候，他們已經具有三乘的根性。如果只用一乘來教化具有三乘根性的人，有三種根機卻只有一種教法，沒有能夠教化的道理。所以停止一乘的教化，在一個佛乘中分別說三乘，才能教化這三類人。
問：憑什麼知道是這樣呢？
答：《譬喻品》說，『如果我只用神通和智慧的力量，為眾生讚歎如來的知見力、無所畏懼，眾生不能因此而得度。』經文既然有『只用』這樣的說法，就知道用一乘教化三類人是不能成功的。所以在一個（佛）乘中說三乘，才能教化這三類人，所以有三個兒子求三種車的事情。
問：最初成道的時候具有三乘的根性，用一乘教化二乘的根機不能得度，菩薩應該可以得度啊。為什麼說『我寧可不說法，迅速進入涅槃』呢？
答：這是根據前面的意思來說的。始終具有三乘的根機，當時沒有大的根機。因為用大的（一乘）教化不能成功，所以想要進入涅槃。而且只用一種（一乘）教化，三種根機的人都沒有得到利益的功德，反而有產生誹謗的罪過，所以想要進入涅槃，這是根據後面的意思來說的。
問：憑什麼知道是這樣呢？
答：因為用一乘教化不能成功，就前往鹿野苑（Mrigadava，佛陀初轉法輪之地）為聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）說法。所以知道最初沒有大的根機，只有小的根機。
問：過去在什麼地方說三乘的教法呢？
答：在鹿野苑的時候只說了聲聞乘（Śrāvakayāna，聲聞的乘），所以說過去在波羅奈（Varanasi，古印度城市，位於今北方邦）……
【English Translation】 English version: This (referring to the Two Vehicles) means that those of the Two Vehicles possess the roots of the Three Vehicles from beginning to end. However, at the time of enlightenment, they only have the roots of the Two Vehicles and lack great potential, so they cannot be delivered by the One Vehicle teaching. Therefore, (the Buddha) speaks of One (Buddha) Vehicle for the sake of those of the Two Vehicles.
Question: How do we know that those of the Two Vehicles possess the roots of the Three Vehicles from beginning to end?
Answer: The text says, 'If ten, twenty, or even thirty.' If (they) certainly possessed the roots of the Three Vehicles, why would it say 'or'? Because initially they have the nature of the Two Vehicles, and later they have an opportunity (for the One Vehicle), so it says 'or even'. This is from the meaning of the 'Expedient Means' (Upāya) chapter. Secondly, initially they cannot be delivered by the One Vehicle teaching, but later they can be delivered by the Three Vehicle teaching, this is discussed from the perspective of general and specific. It explains that the elder originally had thirty sons, and when the Buddha first appeared in the world, they already possessed the roots of the Three Vehicles. If only the One Vehicle is used to teach those with the roots of the Three Vehicles, there would be three kinds of potential but only one teaching, and there would be no way to teach them. Therefore, the teaching of the One Vehicle is stopped, and the Three Vehicles are separately taught within the One Buddha Vehicle, so that these three types of people can be delivered.
Question: How do we know this is the case?
Answer: The 'Parable' (Upamā) chapter says, 'If I only used the power of supernatural abilities and wisdom to praise the Tathāgata's (Tathāgata, 'Thus Gone One', an epithet of the Buddha) power of knowledge and vision, and fearlessness, beings would not be able to be delivered by this.' Since the text has the phrase 'only used', we know that it is not possible to successfully teach the three types of people with the One Vehicle. Therefore, the Three Vehicles are spoken of within the One (Buddha) Vehicle, so that these three types of people can be delivered, so there is the story of the three sons seeking three carts.
Question: At the time of initial enlightenment, they possessed the roots of the Three Vehicles, and the Two Vehicle potential cannot be delivered by the One Vehicle teaching, the Bodhisattvas (Bodhisattva, an enlightened being who postpones nirvana to help others) should be able to be delivered. Why does it say, 'I would rather not preach the Dharma (Dharma, the teachings of the Buddha) and quickly enter Nirvana (Nirvana, liberation from suffering)'?
Answer: This is according to the previous meaning. From beginning to end, they possess the roots of the Three Vehicles, but at that time there was no great potential. Because the great (One Vehicle) teaching cannot be successful, so he wanted to enter Nirvana. Moreover, if only one (One Vehicle) teaching is used, none of the three types of people will gain the merit of benefit, but instead there will be the fault of giving rise to slander, so he wanted to enter Nirvana, this is according to the later meaning.
Question: How do we know this is the case?
Answer: Because the One Vehicle teaching cannot be successful, he went to Mrigadava (Mrigadava, the Deer Park, where the Buddha first turned the Wheel of Dharma) to preach the Dharma for the Śrāvakas (Śrāvaka, 'hearer', one who attains enlightenment by hearing the Buddha's teachings). So we know that initially there was no great potential, only small potential.
Question: Where was the teaching of the Three Vehicles preached in the past?
Answer: At the time of Mrigadava, only the Śrāvakayāna (Śrāvakayāna, the Vehicle of the Hearers) was preached, so it says in the past in Varanasi (Varanasi, an ancient city in India, located in present-day Uttar Pradesh)...
奈轉四諦法輪也。但佛教主即有佛授彌勒記。亦是說佛乘也。
問。緣覺乘說何時耶。
答。大通智勝佛說四諦時即說十二因緣。釋迦亦例此也。又大經云于王城為迦葉具足演說十二因緣也。無量義經云先為聲聞說四諦。中為緣覺說十二因緣。后為菩薩說六度。以此文推之前說四諦后說因緣也。
問。門外何故無車。由旬外有化城耶。
答。義例可有三句。一者約昔教城車俱有。昔說有三車亦說有一城。二者據今教城車俱無。三者無車有城。欲明實故無三車。亦權有故有化城也。俱有示兩權俱無據兩實。一有一無即一權一實也。
問。何以知然。
答。眾生憚佛道長遠為止息。故權說化城。故知序昔即明權義。約今說十方佛土無有三乘。時會問無故就佛索。故知車無據今實也。又化城譬屬三乘化得。故是序昔權。索車譬屬大乘化得故是今實也。
問。何故唐捐三車而化一城耶。
答。車在宅外諸子在內。舉眼不見故唐捐門外不假化作也。城在迥絕。道中眾人疲極不復堪去。是以導師化作大城。眾人遙見便勸勵之。已望見城何為不去。故須化作城也。
問。諸子為求門外車而出宅。亦得眾人本為趣化城而進路以不。
答。二譬意別非一例也。三車本意為
求三乘作譬。化城本意為求佛道作譬。但中途懈退故權設化城也。
問。何故車多城一。車動城靜。
答。車三約智優劣城一據涅槃無二。城為止息故靜。車明遊戲快樂故動。皆是互舉並不相違。
問。二使何故不言化作。亦不唐捐。
答。使是佛教。此不可無故不得言化。又教據被緣亦不得唐捐。
問。四種權實云何同異。
答。三車與一車此並是教所表理。三車為權一車為實也。一使謂一乘教。二使謂二乘教。教通因果也。此文三使皆是門內說之。三車一車皆是門外之事也。二使為權一使為實也。若大宅與草菴者。草菴者小乘理教也。大宅者大乘理教也。此二通因果也。若化城謂小乘果。寶所謂大乘果也。
問。唯是一法何故多種說之。
答。體雖是一隨義說四也。縱任自在歡喜快樂故名為車。所說教門隨佛運用。如使能示語。眾生如人也。大乘正法無患不障。如舍虛通無礙為一。眾德可珍遠涉乃得如寶所也。小乘四義可以意求也。
次明所索車四重。一因果。二福惠。三空有。四為無為。舊解三車但是果非因。大車二釋。光宅云果地究竟盡無生二智為體。遠出由旬之外。對昔近故為高。具含萬德。對昔狹義為廣。莊嚴云大車是因。總萬行為體。雖總萬
【現代漢語翻譯】 現代漢語譯本：現在來探討用三車作譬喻的含義。化城（Huacheng）的本意是用作求佛道的譬喻，但因為（修行者）中途懈怠退縮，所以權且設立化城（作為過渡）。
問：為什麼是三車對應一座城？車是運動的，城是靜止的？
答：三車代表智慧的優劣差別，一座城則依據涅槃（Nirvana）沒有差別的特性。城是止息的地方，所以是靜止的。車表明遊戲和快樂，所以是運動的。這些都是互相襯托，並不互相違背。
問：二使（Ershi）為什麼不說是化現出來的，也不是白費功夫的？
答：使（Shi）是佛教的教義，這是不可或缺的，所以不能說是化現的。而且教義是根據所教化的對象而設立的，所以也不能說是白費功夫的。
問：四種權實（Quan Shi）（方便與真實）的說法，它們的相同和不同之處在哪裡？
答：三車與一車（Yiche）都是教義所要表達的道理。三車是方便之說，一車是真實之說。一使指的是一乘（Yicheng）的教義，二使指的是二乘（Ercheng）的教義。教義貫通因果。這裡所說的三使都是在門內說的，三車一車都是門外的事情。二使是方便之說，一使是真實之說。如果用大宅與草菴來比喻，草菴是小乘（Xiaosheng）的理和教，大宅是大乘（Dasheng）的理和教。這二者貫通因果。如果用化城來比喻小乘的果，寶所（Baosuo）比喻大乘的果。
問：明明只是一種法，為什麼會有多種說法？
答：本體雖然只有一個，但隨著意義的不同而有四種說法。縱任自在，歡喜快樂，所以稱為車。所說的教門隨著佛的運用。就像使能指示語言，眾生就像人一樣。大乘正法沒有憂患和障礙，就像舍（She）是虛通無礙的，所以為一。各種功德值得珍惜，遠涉才能得到，就像寶所一樣。小乘的四種意義可以用心意去尋求。
接下來闡明所尋求的車有四重含義：一是因果，二是福慧，三是空有，四是有為無為。舊的解釋認為三車只是果而不是因。大車有兩種解釋。光宅（Guangzhai）認為果地的究竟是盡無生二智為本體，遠遠超出由旬之外，相對於以前的近來說是高。具含萬德，相對於以前的狹義來說是廣。莊嚴（Zhuangyan）認為大車是因，總括萬行為本體，雖然總括萬行
【English Translation】 English version: Now, let's discuss the meaning of using the three carts as a metaphor. The original intention of Huacheng (幻城, phantom city) is to serve as a metaphor for seeking the path to Buddhahood, but because (practitioners) become lazy and retreat midway, a phantom city is temporarily established (as a transition).
Question: Why are there three carts corresponding to one city? The carts are moving, and the city is still?
Answer: The three carts represent the differences in the superiority and inferiority of wisdom, while the one city is based on the characteristic of Nirvana (涅槃) being without difference. The city is a place of cessation, so it is still. The carts indicate playfulness and joy, so they are moving. These are all mutually complementary and do not contradict each other.
Question: Why aren't the two Shi (二使, two messengers/teachings) said to be manifested, nor are they in vain?
Answer: Shi (使, messenger/teaching) is the doctrine of Buddhism, which is indispensable, so it cannot be said to be manifested. Moreover, the doctrine is established according to the object being taught, so it cannot be said to be in vain.
Question: What are the similarities and differences between the four kinds of Quan Shi (權實, expedient and real)?
Answer: The three carts and the Yiche (一車, one cart) are both the principles that the teachings want to express. The three carts are expedient teachings, and the one cart is the real teaching. Yishi (一使, one messenger/teaching) refers to the teaching of Yicheng (一乘, One Vehicle), and Ershi (二使, two messengers/teachings) refers to the teaching of Ercheng (二乘, Two Vehicles). The teachings connect cause and effect. The three Shi mentioned here are all spoken within the gate, while the three carts and one cart are all matters outside the gate. The two Shi are expedient teachings, and the one Shi is the real teaching. If we use a large house and a thatched hut as metaphors, the thatched hut is the principle and teaching of Xiaosheng (小乘, Small Vehicle), and the large house is the principle and teaching of Dasheng (大乘, Great Vehicle). These two connect cause and effect. If we use Huacheng (幻城, phantom city) as a metaphor for the fruit of Xiaosheng, Baosuo (寶所, treasure land) is a metaphor for the fruit of Dasheng.
Question: Clearly there is only one Dharma, why are there multiple ways of speaking about it?
Answer: Although the essence is only one, there are four ways of speaking about it according to the different meanings. Being free and at ease, joyful and happy, is why it is called a cart. The teachings spoken follow the Buddha's application. Just as the Shi can indicate language, sentient beings are like people. The true Dharma of the Great Vehicle has no worries or obstacles, just as the She (舍, house) is empty, unobstructed, and therefore one. Various merits are worthy of cherishing, and can only be obtained after traveling far, just like the Baosuo. The four meanings of the Small Vehicle can be sought with intention.
Next, it clarifies that the sought-after cart has four layers of meaning: first, cause and effect; second, blessings and wisdom; third, emptiness and existence; fourth, conditioned and unconditioned. The old interpretation believes that the three carts are only the fruit and not the cause. There are two interpretations of the Great Cart. Guangzhai (光宅) believes that the ultimate of the fruit ground is the two wisdoms of exhausting non-birth as the essence, far beyond Yojanas, and is high compared to the previous near. It contains all virtues, and is broad compared to the previous narrow meaning. Zhuangyan (莊嚴) believes that the Great Cart is the cause, encompassing all actions as the essence, although it encompasses all actions
行略明二法為主。一者菩提大愿上求佛道為高。下度眾生為廣。二者空慧不離。初后得菩提為高。照窮法性為廣。
評曰。三車為果不遠文義。文云今此三車皆在門外。義者三界內未免生老病死之火。三界外則永免之。以斯弘文義可然也。大車互執因果文義俱傷。今當具說。若言大車但是果者。下何得云乘是寶車直至道場耶。故一不可也。又諸子索車父則賜車。諸子得車各乘之。今但是果者乃是懸許。竟未父賜子遂不得。何所乘耶。昔許其三實不得三。今許其一又未得一。若爾三一兩車並許而未賜。二不可也。救曰。正說同歸三教記三乘作佛。使其標心在果而修行取之故云乘。是大車而前進耳。難曰。昔於一說三。三非究竟故門外無車。今會三歸一。一乘是實故子得大車。更非別法。即捐昔三乘同運向佛為大車體。此豈標壽量果。而子竟不得耶。三不可也。又賜大車是當果記者。前許三車亦應是三乘記耳。四不可也。又出二死之外故高者出二死之外應常。若此教明佛猶是無常。此教明佛未出二死。未出二死則不名高。若云在二死之頂故未常者。則在二死之頂猶應未出。如三有頂猶未出有山頂猶未離山。二死頂猶未離二死也。又問二死攝無常為盡不盡。若盡既出二死則出無常豈非常耶。若不盡應有六百非五百也。
又反難曰。若出而未常不常。而未出不可常而未出。豈得出而未常。又出二死而非常。未出二死應是常。未出既非常出則應常。五不可也。又若言未出二死者。亦應未應五百由旬。故出則害。義不出遠文。進退無取。不可救。六不可也。又問昔二車但出正使外。故下昔佛出習氣無知外。何故下耶。故通一未充釋三不足。七不可也。
次評曰。莊嚴義是亦不然。若言大車但是因者。下閤中何因緣故舉果德合耶。文云皆以如來滅度而滅度之。又云悉與諸佛禪定解脫名賜大車耶。又難曰。若乘唯因非果行亦唯因非果。大經云復有一行是如來行。謂大乘大般涅槃。不應言車但是因。又昔三車是三果。今大車何非大果。理數然。無勞惑也。又此經云妙法然唯是果德乃是妙極。若爾則果車為妙極。因車未極。例因乘未極果乘乃極。何故不取極乘為乘。而取不極乘為乘耶。又因有乘果無乘。則因車果無車。則長者自無車以何賜之。若云此經但取進趣乘。不取果德乘者亦不然。要先應明果德妙乘。用此應物然後令乘因行以求果乘耳。則知果乘為上宗。云何不取耶。
問。若眾釋皆非。謂示今意。
答。以文義推之具有四句。一但果車非因車。如三車皆在門外。二但因車非果車。如大品是乘德從三界出到薩婆若。論釋
【現代漢語翻譯】 現代漢語譯本： 又反駁說：『如果說出現而未曾不常，那麼未出現就不能常而未出現，怎麼能得出出現而未曾不常的結論呢？』又說，出現於二死（分段生死和變易生死）之外就是非常，未出現於二死之外就應該是常。未出現既然是非常，出現就應該常，這是第五個不可成立之處。又如果說未出現於二死之外，也應該未應於五百由旬（古印度長度單位），所以出現就產生了損害。義理不能超出文字，進退兩難，不可救藥，這是第六個不可成立之處。又問，以前的三車只是從正使（根本煩惱）之外出現，所以下面說昔日的佛從習氣和無知之外出現，為什麼這樣說呢？所以說，貫通一個方面還不能充分解釋三個方面不足之處，這是第七個不可成立之處。
其次評論說：莊嚴的解釋也是不對的。如果說大車只是因，那麼下閤中用什麼因緣來舉果德（果位的功德）相合呢？經文說『都以如來滅度而滅度之』，又說『全部都把諸佛的禪定解脫之名賜予大車』。又反駁說：如果乘坐只是因而不是果，那麼修行也只是因而不是果。《大涅槃經》說：『又有一種修行是如來的修行，叫做大乘大般涅槃。』不應該說車只是因。又以前的三車是三種果報，現在的大車為什麼不是大果報呢？道理和數量都是這樣的，不用疑惑。又這部經說妙法自然唯是果德才是妙到極點。如果這樣，那麼果車就是妙到極點，因車未到極點。例如因乘未到極點，果乘才到極點。為什麼不取極乘作為乘，而取不極乘作為乘呢？又因有乘而果沒有乘，那麼因車有而果車沒有，那麼長者自己沒有車用什麼來賜予他們呢？如果說這部經只是取進趣的乘，不取果德的乘，也是不對的。要先說明果德妙乘，用這個來適應事物，然後讓他們乘坐因行來求果乘。那麼就知道果乘是最高的宗旨，為什麼不取呢？
問：如果各種解釋都不對，那麼請說明現在的意思。
答：用文義來推斷，具有四句：一是隻有果車而沒有因車，如三車都在門外。二是隻有因車而沒有果車，如《大品般若經》所說是乘的功德，從三界出來到達薩婆若（一切智）。論釋
【English Translation】 English version: Furthermore, he retorted: 'If it is said that appearing has never been non-constant, then not appearing cannot be constant while not appearing. How can one conclude that appearing has never been non-constant?' Moreover, appearing outside the two deaths (the death of segments and the death of transformation) is non-constant, while not appearing outside the two deaths should be constant. Since not appearing is non-constant, appearing should be constant. This is the fifth unsupportable point. Furthermore, if it is said that it has not appeared outside the two deaths, then it should also not correspond to five hundred yojanas (an ancient Indian unit of length). Therefore, appearing causes harm. The meaning cannot exceed the words, and there is no way to advance or retreat, making it incurable. This is the sixth unsupportable point. Moreover, he asked, 'Previously, the three carts only appeared outside the fundamental afflictions (kleshas), so the following says that the Buddhas of the past appeared outside of habitual tendencies and ignorance. Why is this said?' Therefore, understanding one aspect is not sufficient to fully explain the three inadequacies. This is the seventh unsupportable point.'
Next, he commented: 'The explanation of Adornment is also incorrect. If it is said that the great cart is only the cause, then what causal relationship is used in the lower combination to cite the merits of the fruit (the merits of the fruit position) to combine? The text says, 'All are extinguished by the extinction of the Tathagata,' and also says, 'All the names of the dhyana and liberation of all the Buddhas are bestowed upon the great cart.' Moreover, he retorted: 'If riding is only the cause and not the fruit, then practice is also only the cause and not the fruit. The Mahaparinirvana Sutra says: 'There is also a practice that is the practice of the Tathagata, called the Great Vehicle, the Great Nirvana.' It should not be said that the cart is only the cause. Moreover, the three carts of the past are three fruits, so why is the great cart of today not a great fruit? The principle and number are like this, so there is no need to be confused. Moreover, this sutra says that the wonderful Dharma is naturally only the merits of the fruit, which is the ultimate in wonderfulness. If so, then the fruit cart is the ultimate in wonderfulness, while the cause cart is not the ultimate. For example, the cause vehicle is not the ultimate, while the fruit vehicle is the ultimate. Why not take the ultimate vehicle as the vehicle, but take the non-ultimate vehicle as the vehicle? Moreover, if there is a vehicle for the cause but no vehicle for the fruit, then there is a cart for the cause but no cart for the fruit. Then what does the elder have to bestow upon them if he himself has no cart? If it is said that this sutra only takes the vehicle of progress and not the vehicle of the merits of the fruit, that is also incorrect. First, the wonderful vehicle of the merits of the fruit should be explained, and this should be used to adapt to things, and then they should be allowed to ride the causal practice to seek the fruit vehicle. Then it is known that the fruit vehicle is the highest principle, so why not take it?'
Question: If all the explanations are incorrect, then please explain the present meaning.
Answer: Using the meaning of the text to deduce, it has four sentences: First, there is only the fruit cart and no cause cart, such as the three carts are all outside the gate. Second, there is only the cause cart and no fruit cart, such as the Mahaprajnaparamita Sutra says that it is the merit of the vehicle, coming out of the three realms and reaching Sarvajna (all-knowing).
云到。薩婆若邊則反不復名乘。例如在菩薩心中名波若。在佛心中反名薩婆若也。三亦因亦果車。具如此經二文。諸子所乘即是因車。如來所乘即是果車。因果更無有二。在菩薩心名因。在佛心名之為果。因則總萬行莊嚴為大車。果則萬德修飾為大車。
問。諸子出宅具賜因果二車不。
答。交賜其界外因車。為授佛記懸賜果車也。
問。諸子得果車不。
答。攝大乘論云。菩薩必得佛故亦名為佛乘。此是因中說果也。
問。此經有文以不。
答。處處皆有文。信解品云如彼窮子得無量寶。又云無上寶聚不求自得也。總束可有四句。一者因人乘因車。如雲汝等所行是菩薩道。二者因人乘果車。如菩薩必得佛故名佛乘。佛乘即因中說果也。三果人乘果車。如萬德所成人為能乘。萬德為所乘。四果人乘因車。如文殊云昔為能仁師今為弟子化也。
問。云何名賜因車。
答。文中有說二乘所行是菩薩道。即指小行以為大車令信解故云乘。故身子自述云。昔來蒙佛教不失於大乘。
問。大車具因果二車。三乘亦有因果二車不。
答。就譬但果無因。就義亦有如諸子聞父許車之言。此則是教。競共馳走謂如教修行。如教修行即因車也。
問。大乘因車位長
【現代漢語翻譯】 現代漢語譯本 云到（指說法像云一樣覆蓋一切）。如果從薩婆若（Sarvajna，一切智）的角度來看，就不再稱之為乘（yana，交通工具，這裡指教法）。例如，在菩薩心中稱為般若（Prajna，智慧），在佛心中反而稱為薩婆若。三乘（Three Vehicles）既是因也是果的車。就像這部經中的兩段經文所說，諸子所乘坐的就是因車，如來所乘坐的就是果車。因和果實際上沒有區別。在菩薩心中稱為因，在佛心中就稱為果。因是總括萬行莊嚴而成的大車，果是萬德修飾而成的大車。
問：諸子離開家時，是否同時被賜予因車和果車？
答：只是在他們境界之外賜予因車，因為授記成佛是預先賜予果車。
問：諸子最終得到了果車嗎？
答：《攝大乘論》（Mahāyānasaṃgraha）中說，菩薩必定成佛，因此也稱為佛乘。這是在因中說果。
問：這部經中有相關的經文嗎？
答：處處都有經文。例如《信解品》中說，就像窮子得到了無量的珍寶，又說無上的寶聚不求自得。總括起來可以有四句：一是因人乘因車，如經文說『你們所行的是菩薩道』；二是因人乘果車，如菩薩必定成佛，因此稱為佛乘，佛乘就是在因中說果；三是果人乘果車，如萬德成就的人是能乘者，萬德是所乘之物；四是果人乘因車，如文殊（Manjusri）菩薩說，過去是能仁（釋迦牟尼佛的稱號）的老師，現在作為弟子來教化眾生。
問：如何稱之為賜予因車？
答：經文中有說二乘（聲聞乘和緣覺乘）所行也是菩薩道，就是指用小乘的修行作為大乘的車，使他們信解，所以稱為乘。因此，舍利弗（Sariputra）自己陳述說，過去蒙受佛的教誨，沒有失去大乘的修行。
問：大車具備因果二車，那麼三乘也有因果二車嗎？
答：就譬喻來說，只有果而沒有因。就義理來說，也有因，例如諸子聽到父親答應給車的話，這就是教導。他們競相奔走，就像按照教導修行。按照教導修行就是因車。
問：大乘的因車位階有多長？
【English Translation】 English version Yun Dao (meaning the Dharma is like clouds covering everything). If viewed from the perspective of Sarvajna (all-knowing), it is no longer called yana (vehicle, referring to teachings). For example, in the mind of a Bodhisattva, it is called Prajna (wisdom), while in the mind of a Buddha, it is called Sarvajna. The Three Vehicles are both the vehicle of cause and the vehicle of effect. Just as the two passages in this sutra say, what the sons ride is the cause vehicle, and what the Tathagata rides is the effect vehicle. Cause and effect are actually not different. In the mind of a Bodhisattva, it is called cause, and in the mind of a Buddha, it is called effect. The cause is the great vehicle adorned with all practices, and the effect is the great vehicle decorated with all virtues.
Question: When the sons left the house, were they given both the cause vehicle and the effect vehicle?
Answer: Only the cause vehicle is given outside their realm, because the prediction of Buddhahood is the pre-bestowal of the effect vehicle.
Question: Did the sons eventually obtain the effect vehicle?
Answer: The Mahāyānasaṃgraha (Compendium of the Mahayana) says that Bodhisattvas are certain to become Buddhas, therefore it is also called the Buddha Vehicle. This is speaking of the effect within the cause.
Question: Is there any relevant passage in this sutra?
Answer: There are passages everywhere. For example, the 'Faith and Understanding' chapter says that it is like the poor son obtaining limitless treasures, and also says that the supreme treasure trove is obtained without seeking. In summary, there can be four sentences: First, the person of cause rides the cause vehicle, as the sutra says, 'What you are practicing is the Bodhisattva path'; second, the person of cause rides the effect vehicle, such as Bodhisattvas are certain to become Buddhas, therefore it is called the Buddha Vehicle, the Buddha Vehicle is speaking of the effect within the cause; third, the person of effect rides the effect vehicle, such as the person accomplished with all virtues is the one who can ride, and all virtues are what is ridden; fourth, the person of effect rides the cause vehicle, such as Manjusri Bodhisattva said, in the past I was the teacher of Sakyamuni (the title of Sakyamuni Buddha), now I am a disciple to teach sentient beings.
Question: How is it called giving the cause vehicle?
Answer: The sutra says that what the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) practice is also the Bodhisattva path, which means using the practice of the Small Vehicle as the Great Vehicle, so that they have faith and understanding, therefore it is called a vehicle. Therefore, Sariputra himself stated that he had received the Buddha's teachings in the past and had not lost the practice of the Great Vehicle.
Question: The Great Vehicle has both the cause and effect vehicles, do the Three Vehicles also have both the cause and effect vehicles?
Answer: In terms of the metaphor, there is only effect and no cause. In terms of meaning, there is also cause, such as the sons hearing the father's promise to give them a vehicle, this is the teaching. They rush to run, like practicing according to the teaching. Practicing according to the teaching is the cause vehicle.
Question: How long is the stage of the cause vehicle of the Great Vehicle?
。何故但取界外。
答。今正為二乘人作譬。無學人出界外。令其從界外更復進趣。故是界外車也。
問。文中復有界內車不。
答。就譬亦復得作之。下明大車復有賓從。無學所行既是界外車。從七凡已上七種學人皆是賓從。既說汝等所行是菩薩道。亦是界內大乘因車也。約義論之故通有也。第四句非因非果車。即是諸法寂滅相。不可以言宣以因果言說。
問。何故明非因果耶。
答。如來說因果皆為開非因非果正法。故收上三句唯是因果二句。然因果是因緣義故。因名果因果稱因果。雖有二句是因果一句。因果則不果果因則非因。非因非果名為無句。亦由非因果故有因果。以無句為一句。次開一句為二句。二句為三句。三句或四句。如此開合皆是如來無名相中強名相說。不相應定生執著也。
問。文云有車有賓從云云何是耶。
答。前已略說。今更廣明。總云大車者具通因果收攝始終。但有一乘無賓從也。今開車與賓從者。約大乘五位論之。一者果地萬德為車。即果人登果車因人皆賓從也。二者三界內外判者。七地得無生忍出三界為登車。六地皆賓從也。釋論解能動能出雲無生忍為出。出者出三界也。三者約真似判。登地真解為登車。三十心似解為賓從。四者三十心
【現代漢語翻譯】 現代漢語譯本： 問：為什麼只取界外之車呢？ 答：現在正是為二乘人（Sravakas and Pratyekabuddhas，聲聞和緣覺）作比喻。無學人（Arhat，阿羅漢）已出離三界之外，讓他們從界外更進一步進取，所以說是界外之車。 問：文中還有界內之車嗎？ 答：就比喻來說，也可以這樣理解。下面說明大車還有賓客隨從。無學人所行既然是界外之車，那麼從七凡位（指七個階段的凡夫）以上的七種學人（指七個階段的修行者，包括預流果、一來果、不還果等）都是賓客隨從。既然說你們所行的是菩薩道，也就是界內大乘的因車。從義理上來說，是貫通的。 第四句『非因非果車』，就是諸法寂滅相（Nirvana，涅槃）。不可以用言語來宣說因果。 問：為什麼要說明非因非果呢？ 答：如來說因果，都是爲了開顯非因非果的正法。所以總括上面三句，只是因果二句。然而因果是因緣（Hetu-pratyaya，原因和條件）的意義，因為是果的原因，果稱為因果。雖然有二句，實際上是因果一句。因如果不是果，果因就不是因。非因非果名為無句。也因為非因果，所以有因果。以無句為一句，然後開一句為二句，二句為三句，三句或四句。如此開合，都是如來在沒有名相中勉強用名相來說明，如果不能相應，必定會產生執著。 問：文中說『有車有賓從』等等，是什麼意思呢？ 答：前面已經略微說明，現在更詳細地說明。總說大車，是具足貫通因果，收攝始終。只有一乘（Ekayana，唯一佛乘）沒有賓客隨從。現在說車與賓從，是就大乘的五位（五種階位）來論述。一者，果地（佛果的境界）的萬德為車，也就是果位的人登上果車，因位的人都是賓客隨從。二者，從三界內外來判斷，七地菩薩（第七地菩薩）得到無生法忍（Anutpattikadharmakshanti，對諸法不生不滅的證悟），出離三界，是登上車。六地菩薩（第六地菩薩）都是賓客隨從。《釋論》解釋『能動能出』，說無生法忍是出，出就是出離三界。三者，從真似來判斷，登地菩薩（初地菩薩以上）的真解是登上車，三十心（指菩薩修行過程中的三十個階段）的相似解是賓客隨從。四者，三十心（指菩薩修行過程中的三十個階段）
【English Translation】 English version: Question: Why only take the vehicle outside the boundary? Answer: Now, this is precisely a metaphor for the Two Vehicles (Sravakas and Pratyekabuddhas). The No-Learner (Arhat) has already gone beyond the boundary of the Three Realms. Letting them advance further from beyond the boundary, therefore it is called the vehicle outside the boundary. Question: Is there also a vehicle within the boundary in the text? Answer: In terms of the metaphor, it can also be understood that way. The following explains that the great vehicle also has guests and followers. Since what the No-Learner practices is the vehicle outside the boundary, then the seven types of Learners from the Seven Worldlings (referring to the seven stages of ordinary beings) upwards are all guests and followers. Since it is said that what you practice is the Bodhisattva path, it is also the causal vehicle of the Great Vehicle within the boundary. In terms of the meaning, it is all-encompassing. The fourth line, 'the vehicle that is neither cause nor effect,' is the characteristic of the quiescence of all dharmas (Nirvana). It cannot be expressed in words of cause and effect. Question: Why explain neither cause nor effect? Answer: The Tathagata (如來) speaks of cause and effect in order to reveal the true Dharma that is neither cause nor effect. Therefore, summarizing the above three lines, they are only the two lines of cause and effect. However, cause and effect are the meaning of conditions (Hetu-pratyaya), because the cause is the cause of the effect, the effect is called cause and effect. Although there are two lines, they are actually one line of cause and effect. If the cause is not the effect, then the effect-cause is not the cause. Neither cause nor effect is called the non-line. Also, because of neither cause nor effect, there is cause and effect. Taking the non-line as one line, then opening one line into two lines, two lines into three lines, three lines or four lines. Such opening and closing are all the Tathagata's forced naming and explanation in the absence of names and forms. If one cannot correspond, one will surely develop attachment. Question: The text says 'there is a vehicle, there are guests and followers,' etc., what does it mean? Answer: I have already explained it briefly before, and now I will explain it in more detail. Generally speaking, the great vehicle is complete with cause and effect, encompassing the beginning and the end. Only the One Vehicle (Ekayana) has no guests and followers. Now, speaking of the vehicle and the guests and followers, it is discussed in terms of the five stages of the Great Vehicle. First, the myriad virtues of the Fruition Ground (the realm of Buddhahood) are the vehicle, that is, the person in the Fruition position ascends the Fruition vehicle, and the people in the causal position are all guests and followers. Second, judging from within and outside the Three Realms, the Seventh Ground Bodhisattva (the seventh stage Bodhisattva) obtains the Non-Origination Tolerance (Anutpattikadharmakshanti, the realization of the non-arising and non-ceasing of all dharmas), leaving the Three Realms, is ascending the vehicle. The Sixth Ground Bodhisattva (the sixth stage Bodhisattva) are all guests and followers. The Commentary explains 'able to move and able to exit,' saying that Non-Origination Tolerance is exiting, and exiting is exiting the Three Realms. Third, judging from the true and the similar, the true understanding of the Ground-Ascending Bodhisattva (Bodhisattvas from the first ground upwards) is ascending the vehicle, and the similar understanding of the Thirty Minds (referring to the thirty stages in the Bodhisattva's practice) are guests and followers. Fourth, the Thirty Minds (referring to the thirty stages in the Bodhisattva's practice)
具解行。行地為登車。十信等始入為賓從。五者十信及三十心皆登車。舉手低頭之善為賓從也。依小乘明者。無學人出三界為登車。七種學人及凡夫皆賓從。余例可知也。
問。大品經何故但明大乘不辨賓從。
答。約此可有四句。一者法華明因乘短。大品因乘長。何者法華賜門外諸子。大車不通門內。故門內賓從門外諸子。大車不通門內。故門內從門外為登車。以乘短故有賓從也。大品明是乘從三界出至薩婆若。攝內外皆為大乘。大乘則長。無復賓從。若以果德為車。因中賓從。則二經俱有也。二者約因果為論。法華乘長。大品則短。法華明諸子及佛皆乘大車。大車通因果故長。大品云是乘至薩婆若。則變不名為乘。乘義則短也。三者俱長。大品明薩婆若攝一切善法。又云從念處至十力等皆為大乘。此則通因果始終故長。法華亦爾。低頭之善及果地眾德皆為一乘也。四者俱短。大品有所得善不動不出不名為乘。無所得善方名為乘。法華云是乘清凈微妙第一。于諸世間為無有上。取無得眾行為乘。約此義二俱有賓從也。
次辨功德智慧。
舊云三車俱取智慧為體不捨功德。功德與凡夫共有。大車亦然。但取如來盡無生二智為體。
評曰。不然下合大小二車具取福慧。小車文云。乘是三
【現代漢語翻譯】 現代漢語譯本 『具解行』（Ju Jie Xing）：指同時具備理解和實踐。『行地為登車』：實踐的階段被比喻為登上車輛。『十信等始入為賓從』：十信位等剛剛入門的階段，被比喻為隨從。五者，十信及三十心皆登車：五種情況，即十信位和三十心位都算作登上車輛。舉手低頭之善為賓從也：舉手低頭這樣微小的善行也算是隨從。依小乘明者：如果按照小乘的觀點來解釋，無學人出三界為登車：無學位的人脫離三界才算是登上車輛。七種學人及凡夫皆賓從：七種有學位的人和凡夫都算是隨從。余例可知也：其餘情況可以依此類推。 問：大品經（Da Pin Jing）為什麼只闡述大乘，而不區分賓從呢？ 答：關於這個問題，可以有四種解釋。一者，法華（Fa Hua）所闡述的因乘短，大品（Da Pin）所闡述的因乘長。為什麼呢？法華（Fa Hua）是賜予門外的諸子大車，大車不能進入門內，所以門內的隨從以門外的諸子為榜樣，大車不能進入門內，所以門內的隨從以門外的人為登上車輛。因為乘短，所以有賓從。大品（Da Pin）闡述的是從三界出發到達薩婆若（Sarvajna，一切智），內外都包含在大乘之中。大乘則長，沒有賓從之分。如果以果德為車，因中的行為賓從，那麼兩部經都有賓從。二者，從因果的角度來說，法華（Fa Hua）的乘長，大品（Da Pin）的乘短。法華（Fa Hua）闡述諸子和佛都乘坐大車，大車貫通因果，所以長。大品（Da Pin）說這輛車到達薩婆若（Sarvajna，一切智）就變化了，不再稱為車，所以乘的意義就短了。三者，都長。大品（Da Pin）闡述薩婆若（Sarvajna，一切智）包含一切善法，又說從念處到十力等都是大乘，這貫通因果始終，所以長。法華（Fa Hua）也是這樣，低頭的善行和果地的眾多功德都是一乘。四者，都短。大品（Da Pin）認為有所得的善，不動的，不出的，不稱為乘。無所得的善才稱為乘。法華（Fa Hua）說這輛車清凈微妙第一，在世間沒有比它更高的。取無所得的眾行為乘。按照這個意義，兩部經都有賓從。 次辨功德智慧：接下來辨析功德和智慧。 舊云三車俱取智慧為體不捨功德：舊的觀點認為三車都以智慧為本體，不捨棄功德。功德與凡夫共有：功德是和凡夫共同擁有的。大車亦然：大車也是這樣。但取如來盡無生二智為體：但取如來的盡智和無生智作為本體。 評曰：不然下合大小二車具取福慧：評論說，不是這樣的，下面結合大小二車，都具備福德和智慧。小車文云：小乘的經文說，乘是三
【English Translation】 English version 『Ju Jie Xing』 (Having both understanding and practice): Refers to simultaneously possessing understanding and practice. 『Xing Di Wei Deng Che』 (The stage of practice is likened to boarding a vehicle): The stage of practice is compared to getting on a vehicle. 『Shi Xin Deng Shi Ru Wei Bin Cong』 (The stage of the Ten Faiths and so on, just entering, is likened to followers): The stage of just entering, such as the Ten Faiths, is compared to being a follower. Fifth, the Ten Faiths and the Thirty Minds are all boarding the vehicle: In five cases, the Ten Faiths and the Thirty Minds are all considered as boarding the vehicle. 『Ju Shou Di Tou Zhi Shan Wei Bin Cong Ye』 (The good of raising a hand or bowing the head is also a follower): Even small good deeds like raising a hand or bowing the head are considered followers. 『Yi Xiao Cheng Ming Zhe』 (According to the explanation of the Small Vehicle): If explained according to the Small Vehicle's viewpoint, 『Wu Xue Ren Chu San Jie Wei Deng Che』 (An Arhat exiting the Three Realms is boarding the vehicle): An Arhat who has transcended the Three Realms is considered to be boarding the vehicle. 『Qi Zhong Xue Ren Ji Fan Fu Jie Bin Cong』 (The Seven Kinds of Learners and ordinary people are all followers): The Seven Kinds of Learners and ordinary people are all considered followers. 『Yu Li Ke Zhi Ye』 (The remaining examples can be known by analogy): The remaining situations can be inferred by analogy. Question: Why does the Da Pin Jing (Great Perfection of Wisdom Sutra) only explain the Great Vehicle and not distinguish between guests and followers? Answer: Regarding this question, there can be four explanations. First, the cause-vehicle explained in the Fa Hua (Lotus Sutra) is short, while the cause-vehicle explained in the Da Pin (Great Perfection of Wisdom Sutra) is long. Why? The Fa Hua (Lotus Sutra) bestows great vehicles to the children outside the gate, but the great vehicle cannot enter the gate. Therefore, the followers inside the gate take the children outside the gate as examples, and the great vehicle cannot enter the gate, so the followers inside the gate take those outside as boarding the vehicle. Because the vehicle is short, there are guests and followers. The Da Pin (Great Perfection of Wisdom Sutra) explains that it is departing from the Three Realms and arriving at Sarvajna (All-knowing wisdom), encompassing both inside and outside as the Great Vehicle. The Great Vehicle is long, and there is no distinction between guests and followers. If the fruit-virtue is considered the vehicle, and the actions in the cause are the followers, then both sutras have guests and followers. Second, from the perspective of cause and effect, the vehicle of the Fa Hua (Lotus Sutra) is long, while the vehicle of the Da Pin (Great Perfection of Wisdom Sutra) is short. The Fa Hua (Lotus Sutra) explains that all the children and the Buddha ride the great vehicle, and the great vehicle connects cause and effect, so it is long. The Da Pin (Great Perfection of Wisdom Sutra) says that this vehicle transforms upon reaching Sarvajna (All-knowing wisdom) and is no longer called a vehicle, so the meaning of the vehicle is short. Third, both are long. The Da Pin (Great Perfection of Wisdom Sutra) explains that Sarvajna (All-knowing wisdom) encompasses all good dharmas, and also says that from the mindfulness practices to the Ten Powers are all the Great Vehicle, which connects cause and effect from beginning to end, so it is long. The Fa Hua (Lotus Sutra) is also like this, the good of bowing the head and the numerous virtues of the fruit-ground are all the One Vehicle. Fourth, both are short. The Da Pin (Great Perfection of Wisdom Sutra) considers that good with attainment, unmoving, and not departing is not called a vehicle. Only good without attainment is called a vehicle. The Fa Hua (Lotus Sutra) says that this vehicle is pure, subtle, and the foremost, and there is nothing higher in the world. Taking the practice of non-attainment as the vehicle. According to this meaning, both sutras have guests and followers. Next, distinguish merit and wisdom. The old view is that all three vehicles take wisdom as their essence and do not abandon merit. Merit is shared with ordinary people. The Great Vehicle is also like this. But it only takes the Exhaustion of Knowledge and Non-arising Knowledge of the Tathagata as its essence. Comment: It is not so. Below, combining the Small and Great Vehicles, both possess blessings and wisdom. The Small Vehicle text says: The Small Vehicle scriptures say that the vehicle is three
乘以無漏根力覺道禪定解脫三昧等而自娛樂。豈可但取智慧耶。合大車云悉與諸佛禪定解脫名為等賜。豈但是智慧耶。
問。小車具取福慧者。亦得具取漏無漏耶。
答。但取無漏智慧。故文云自在不繫無所依求。又稱門外者是無漏也。大車既通始終義可知也。
次辨空有。舊云空有二解但取有解。空解無動是故不取。又盡無生智也。但是有智也。
評曰。不然。于小乘斷結為宗正是空解。應以空解為正。故下文云但念空無相無作之法。此是果德空解也。我等長夜修習空法得盡三界苦惱之患。故二乘之人正證空法應以空慧為車。云何乃取有智耶。今所明空有二智皆是小車體也。大車亦以實慧方便慧為車之體。
次辨為無為。舊解三車正譬有為所以然者。車取運動故是車。無為無動故非車。大車亦爾。
評曰。著譬大過不尋經也。尋大小二車具有二文。合小車云。欲速出三界自求涅槃。如彼諸子為求羊車出於火宅。合鹿車亦舉有為無為合之。則知三車具是有為無為。
問。具有為無為二文以何為正。
答。若取三車優劣義分別以智為正。三乘智有優劣。同入無餘無優劣。二乘斷正使盡亦無優劣。故知正取有為為正以分三車也。若取根本所求者。二乘人本為求涅槃則無
【現代漢語翻譯】 現代漢語譯本：以無漏的根、力、覺道、禪定、解脫、三昧等來讓自己快樂。難道僅僅只取智慧嗎？《合大車經》說，完全給予諸佛禪定和解脫，這叫做平等的佈施。難道僅僅只是智慧嗎？
問：小車既完全具備福慧，那麼也能完全具備有漏和無漏嗎？
答：只是取無漏的智慧。所以經文中說『自在不繫，無所依求』。又稱『門外者』，這是指無漏。大車既貫通始終，意義是可以理解的。
其次辨析空有。舊的說法認為空有有兩種解釋，但只取有解。空解沒有動，所以不取。又是盡無生智。只是有智。
評論說：不是這樣的。對於小乘來說，斷除煩惱為宗旨，這正是空解。應該以空解為正。所以下文說『但念空、無相、無作之法』。這是果德的空解。我們長久以來修習空法，得以消除三界的苦惱。所以二乘之人正是證悟空法，應該以空慧為車。怎麼能取有智呢？現在所說明的空有二智都是小車的本體。大車也以實慧和方便慧作為車的本體。
其次辨析有為和無為。舊的解釋認為三車正是譬喻有為，之所以這樣說，是因為車取運動，所以是車。無為沒有動，所以不是車。大車也是這樣。
評論說：這個比喻太過分了，沒有探究經文的含義。探究大小二車，都有兩種說法。合小車經說：『想要快速出離三界，自己尋求涅槃。』就像那些孩子們爲了尋求羊車而走出火宅。合鹿車經也舉出了有為和無為的結合。那麼就知道三車都具有有為和無為。
問：既具有有為和無為兩種說法，以哪個為正呢？
答：如果從三車優劣的意義來分別，以智慧為正。三乘的智慧有優劣。共同進入無餘涅槃就沒有優劣。二乘斷除正使煩惱也無優劣。所以知道應該取有為為正，以此來區分三車。如果從根本所求來說，二乘人本來是爲了尋求涅槃，那麼無
【English Translation】 English version: They delight themselves by means of the undefiled roots, powers, factors of enlightenment, paths, meditative stabilizations, liberations, samadhis, and so forth. Could it be that only wisdom is taken? The He Da Che Jing (Sutra of the Combined Great Vehicle) says that completely giving the dhyanas (meditative stabilizations) and moksha (liberations) of all Buddhas is called equal bestowal. Could it be that it is only wisdom?
Question: Since the Small Vehicle fully possesses merit and wisdom, can it also fully possess defiled and undefiled?
Answer: It only takes undefiled wisdom. Therefore, the text says, 'Free and unattached, seeking nothing to rely on.' Also, 'those outside the gate' refers to the undefiled. Since the Great Vehicle connects the beginning and the end, the meaning can be understood.
Next, distinguishing emptiness and existence. The old explanation holds that there are two interpretations of emptiness and existence, but only the interpretation of existence is taken. The interpretation of emptiness has no movement, so it is not taken. It is also the wisdom of the exhaustion of non-arising. It is only the wisdom of existence.
Commentary: That is not so. For the Small Vehicle, taking the cutting off of afflictions as its principle is precisely the interpretation of emptiness. The interpretation of emptiness should be taken as correct. Therefore, the following text says, 'Only contemplate the Dharma of emptiness, signlessness, and non-action.' This is the emptiness interpretation of the fruit of virtue. We have cultivated the Dharma of emptiness for a long time, enabling us to eliminate the suffering of the three realms. Therefore, people of the Two Vehicles precisely realize the Dharma of emptiness and should take emptiness wisdom as the vehicle. How can one take the wisdom of existence? The two wisdoms of emptiness and existence that are now being explained are both the substance of the Small Vehicle. The Great Vehicle also takes real wisdom and expedient wisdom as the substance of the vehicle.
Next, distinguishing conditioned and unconditioned. The old explanation holds that the Three Vehicles are precisely metaphors for the conditioned. The reason for this is that a vehicle takes movement, so it is a vehicle. The unconditioned has no movement, so it is not a vehicle. The Great Vehicle is also like this.
Commentary: This metaphor is too excessive and does not explore the meaning of the sutra. Exploring the Small and Great Vehicles, both have two kinds of statements. The He Xiao Che Jing (Sutra of the Combined Small Vehicle) says, 'Wanting to quickly leave the three realms, one seeks nirvana (liberation) oneself.' It is like those children who leave the burning house in order to seek the goat cart. The He Lu Che Jing (Sutra of the Combined Deer Vehicle) also mentions the combination of the conditioned and the unconditioned. Then it is known that the Three Vehicles all possess the conditioned and the unconditioned.
Question: Since there are both conditioned and unconditioned statements, which one is correct?
Answer: If one distinguishes from the meaning of the superiority and inferiority of the Three Vehicles, wisdom is correct. The wisdom of the Three Vehicles has superiority and inferiority. Entering nirvana without remainder together has no superiority or inferiority. The Two Vehicles cutting off the fundamental afflictions also has no superiority or inferiority. Therefore, it is known that one should take the conditioned as correct in order to distinguish the Three Vehicles. If one speaks from the fundamental that is sought, the people of the Two Vehicles originally seek nirvana, then there is no
為為正也。所以然者二乘畏老病死本求涅槃。故以涅槃正譬車也。設使斷結亦為涅槃。下窮子云。先取涅槃之價尋與除糞。又三學次第亦為求滅修戒。修戒為求定。得定為發慧慧斷結證於涅槃。故知涅槃為正。又方便品說云鈍根樂小法貪著于生死。為是說涅槃也。
問。文中何故合羊車而取涅槃。合餘二車舉智慧耶。
答。一者互舉也。二者若並云求涅槃者。則三車無異。今欲辨三車異義故后二舉智也。
問。若爾可言聲聞正求涅槃餘二乘不爾耶。
答。義實爾也。若三乘人皆為求涅槃為正者。但宜取涅槃行聲聞行便足。但緣覺人鄙聲聞從師而智便鈍。故求自然慧欲得利根。菩薩復鄙緣覺智鈍不能化物。故求佛智也。
問。大車云何具為無為耶。
答。下云皆以如來滅度而滅度之。是無為文。又云是諸眾生脫三界者悉與諸佛禪定智慧等。是有為也。又此文若指法身眾德者。皆是無為。皆以如來滅度而滅度之謂果果也。悉與諸佛禪定等謂果德也。
問。何故大車並以無為眾德為正耶。
答。二乘之人本謂身智無常。三德不備。今大車還復無常者。云何得引二乘耶。以常住萬德令二乘人欣求之耳。若爾因中大車則是有為萬行。果德大車則常住萬德。常住萬德一體但約義
【現代漢語翻譯】 現代漢語譯本： 『為』的意思是『正』。之所以這樣說，是因為二乘（聲聞乘和緣覺乘）畏懼衰老、疾病和死亡，根本上是尋求涅槃（Nirvana，寂滅）。所以用涅槃來比喻車。假設斷除煩惱結縛也算是涅槃，就像下文『窮子喻』中說的，先給予涅槃的代價，然後逐漸讓他去除糞穢。此外，三學（戒、定、慧）的次第也是爲了求滅而修戒，修戒是爲了求得禪定，得到禪定是爲了啓發智慧，智慧斷除煩惱結縛，證得涅槃。因此可知涅槃是『正』。而且，在《方便品》中說，鈍根的人喜歡小法，貪戀執著于生死，就是為這些人說涅槃。
問：為什麼經文中將羊車與涅槃相合，而將另外兩種車與智慧相提並論呢？
答：一是互相舉例。二是如果都說求涅槃，那麼三種車就沒有區別了。現在想要區分三種車的不同含義，所以後面的兩種車就用智慧來代表。
問：如果這樣說，可以說聲聞乘才是真正尋求涅槃，而緣覺乘和菩薩乘不是這樣嗎？
答：義理上確實是這樣。如果三乘人都以尋求涅槃為『正』，那麼只需要修習涅槃行或者聲聞行就足夠了。但是緣覺乘的人鄙視聲聞乘，認為從老師那裡學習智慧太遲緩，所以尋求自然智慧，想要獲得銳利的根器。菩薩乘又鄙視緣覺乘的智慧遲鈍，不能教化眾生，所以尋求佛的智慧。
問：大車如何同時具備有為法和無為法呢？
答：下文說『都以如來（Tathagata）的滅度而滅度之』，這是無為法的文句。又說『這些脫離三界的眾生，都給予諸佛的禪定、智慧等』，這是有為法。而且，這段文字如果指的是法身（Dharmakaya）的眾多功德，那麼都是無為法。『都以如來的滅度而滅度之』，指的是果果（涅槃之果）。『都給予諸佛的禪定等』，指的是果德（涅槃之德）。
問：為什麼大車同時以無為法的眾多功德為『正』呢？
答：二乘之人本來認為身智是無常的，三德（法身德、般若德、解脫德）不完備。現在大車還是回覆到無常，怎麼能夠引導二乘之人呢？這是因為以常住的萬德來讓二乘之人欣然追求。如果這樣說，因地中的大車就是有為的萬行，果德中的大車就是常住的萬德。常住的萬德一體，只是從義理上來說。
【English Translation】 English version: 'Wei' means 'correct'. The reason for this is that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) fear old age, sickness, and death, and fundamentally seek Nirvana (extinction). Therefore, Nirvana is used as a metaphor for the cart. Suppose that cutting off the bonds of affliction is also considered Nirvana, just as it is said in the 'Parable of the Poor Son' below, first give the price of Nirvana, and then gradually let him remove the filth. In addition, the sequence of the Three Learnings (Śīla, Samādhi, Prajñā) is also to cultivate precepts in order to seek extinction, cultivating precepts is to seek Samādhi, obtaining Samādhi is to develop Prajñā, Prajñā cuts off the bonds of affliction, and attains Nirvana. Therefore, it can be known that Nirvana is 'correct'. Moreover, in the 'Expedient Devices' chapter, it is said that those of dull faculties like the small Dharma and are attached to Samsara, Nirvana is spoken for these people.
Question: Why in the text is the goat cart combined with Nirvana, while the other two carts are associated with wisdom?
Answer: One is mutual illustration. Two, if it is all said to seek Nirvana, then the three carts are no different. Now, wanting to distinguish the different meanings of the three carts, the latter two are represented by wisdom.
Question: If this is the case, can it be said that the Śrāvakayāna truly seeks Nirvana, while the Pratyekabuddhayāna and Bodhisattvayāna do not?
Answer: In terms of principle, it is indeed so. If all three vehicles take seeking Nirvana as 'correct', then it is enough to practice Nirvana or Śrāvaka practices. However, those of the Pratyekabuddhayāna despise the Śrāvakayāna, thinking that learning wisdom from a teacher is too slow, so they seek natural wisdom, wanting to obtain sharp faculties. The Bodhisattvayāna again despises the dull wisdom of the Pratyekabuddhayāna, which cannot transform sentient beings, so they seek the wisdom of the Buddha (Buddha-jñāna).
Question: How does the Great Cart simultaneously possess both conditioned (Saṃskṛta) and unconditioned (Asaṃskṛta) dharmas?
Answer: The text below says 'all are extinguished by the extinction of the Tathagata', which is a statement of unconditioned dharma. It also says 'these sentient beings who have escaped the Three Realms are all given the Samādhi, wisdom, etc. of the Buddhas', which is conditioned dharma. Moreover, if this passage refers to the many virtues of the Dharmakaya, then they are all unconditioned dharmas. 'All are extinguished by the extinction of the Tathagata' refers to the fruit of the fruit (the fruit of Nirvana). 'All are given the Samādhi, etc. of the Buddhas' refers to the virtues of the fruit (the virtues of Nirvana).
Question: Why does the Great Cart simultaneously take the many virtues of unconditioned dharma as 'correct'?
Answer: Those of the two vehicles originally thought that the body and wisdom are impermanent, and the Three Virtues (Dharmakāya-guṇa, Prajñā-guṇa, Vimukti-guṇa) are incomplete. Now, if the Great Cart still reverts to impermanence, how can it guide those of the two vehicles? This is because the permanent myriad virtues are used to make those of the two vehicles gladly seek them. If this is the case, the Great Cart in the causal stage is the conditioned myriad practices, and the Great Cart in the fruit stage is the permanent myriad virtues. The permanent myriad virtues are one, but only in terms of principle.
異。故眾德莊嚴也。
問。車但取運動義有為有動無為無動。云何是車。
答。肇師云。逾寂逾動何失動耶。若由來所辨常定之義不復能動耳。又車但取歡娛快樂自在無尋。不皆取動義為喻。又小車義具為無為二文。有為眾德無動而動。無為眾德動而無動。是有二文幸應雙用。大乘中因乘不動而動。果乘動而不動。又應身眾德不動而動。故駕之而游五道。法身眾德動而不動也。
法華玄論卷第六 大正藏第 34 冊 No. 1720 法華玄論
法華玄論卷第七
胡吉藏撰
信解品譬喻義
光宅師為九譬。一者父子相失。二者父子相見。三者喚子不得。四者喚子得。五者教作人。六者付財。七者知子志大。八者委家業。九者得家業歡喜。
評曰。此譬難明。備含眾意不可就文說之。今當廣序其相有十四條。此喻可領上品自明也。
第一定譬多少。若就義意始終論之便有十恩即成十數。如前釋也。二者就文及教意凡有八譬。一者父子相失。二者父子相見。三喚子不得。四冷水灑面。五喚子得。六付財密化。七陶練小心。八委家業也。然此八譬總攝一化始終略盡也。父子相失譬者。昔曾稟大教而背化流浪五趣子失父也。從背化已后求其大乘善機不得父失子
【現代漢語翻譯】 異。故眾德莊嚴也。
問。車但取運動義有為有動無為無動。云何是車。
答。肇師（僧肇大師）云。逾寂逾動何失動耶。若由來所辨常定之義不復能動耳。又車但取歡娛快樂自在無尋。不皆取動義為喻。又小車義具為無為二文。有為眾德無動而動。無為眾德動而無動。是有二文幸應雙用。大乘中因乘不動而動。果乘動而不動。又應身眾德不動而動。故駕之而游五道。法身眾德動而不動也。
法華玄論卷第六 大正藏第 34 冊 No. 1720 法華玄論
法華玄論卷第七
胡吉藏（人名）撰
信解品譬喻義
光宅師（光宅寺的法師）為九譬。一者父子相失。二者父子相見。三者喚子不得。四者喚子得。五者教作人。六者付財。七者知子志大。八者委家業。九者得家業歡喜。
評曰。此譬難明。備含眾意不可就文說之。今當廣序其相有十四條。此喻可領上品自明也。
第一定譬多少。若就義意始終論之便有十恩即成十數。如前釋也。二者就文及教意凡有八譬。一者父子相失。二者父子相見。三喚子不得。四冷水灑面。五喚子得。六付財密化。七陶練小心。八委家業也。然此八譬總攝一化始終略盡也。父子相失譬者。昔曾稟大教而背化流浪五趣子失父也。從背化已后求其大乘善機不得父失子
【English Translation】 Different. Therefore, it is adorned with all virtues.
Question: The cart only takes the meaning of movement. The conditioned is moving, the unconditioned is not moving. What is the cart?
Answer: Master Zhao (Master Seng Zhao) said, 'The more tranquil, the more moving, how can it lose movement?' If it is the meaning of constant stillness that has always been distinguished, it can no longer move. Moreover, the cart only takes the meaning of joy, happiness, freedom, and no seeking. It does not always take the meaning of movement as a metaphor. Also, the meaning of the small cart includes both conditioned and unconditioned texts. The conditioned virtues move without moving. The unconditioned virtues move without moving. These are two texts that should be used together. In Mahayana, the cause vehicle moves without moving. The fruit vehicle moves without moving. Also, the virtues of the manifested body move without moving. Therefore, it is driven to wander through the five paths. The virtues of the Dharma body move without moving.
'Fa Hua Xuan Lun', Scroll 6 Taisho Tripitaka, Volume 34, No. 1720, 'Fa Hua Xuan Lun'
'Fa Hua Xuan Lun', Scroll 7
Composed by Hu Jizang (personal name)
The Meaning of Parables in the 'Faith and Understanding' Chapter
Master Guangzhai (a master from Guangzhai Temple) gives nine parables: 1. Father and son lost to each other. 2. Father and son see each other. 3. Calling the son without success. 4. Calling the son successfully. 5. Teaching to work as a person. 6. Entrusting wealth. 7. Knowing the son's great aspirations. 8. Entrusting the family business. 9. Rejoicing in obtaining the family business.
Comment: This parable is difficult to understand. It contains many meanings and cannot be explained literally. Now, I will broadly describe its aspects in fourteen points. This metaphor can be understood clearly in the upper section.
First, determine the number of parables. If we discuss it from the beginning to the end in terms of meaning, there will be ten graces, which will become ten numbers, as explained earlier. Second, according to the text and the teaching intention, there are eight parables in total: 1. Father and son lost to each other. 2. Father and son see each other. 3. Calling the son without success. 4. Sprinkling the face with cold water. 5. Calling the son successfully. 6. Entrusting wealth and secretly transforming. 7. Refining the small mind. 8. Entrusting the family business. However, these eight parables comprehensively summarize the entire transformation from beginning to end. The parable of father and son lost to each other means that in the past, they received the great teaching but turned their backs on the transformation and wandered in the five realms, the son lost the father. After turning their backs on the transformation, they sought the great vehicle's skillful means but could not find it, the father lost the son.
也。父子相見譬者從背化已后大機應發。當悟一乘子見父也。見子機發堪受大化父見子也。喚子不得譬者初成道時大機未動不堪受一乘化也。冷水灑面譬者初成道時但堪受人天教。為瞽龍及提謂等說三歸五戒也。喚子得譬者趣鹿苑為說出世二乘教也。付財密化譬者。大機遠動命說波若辨菩薩行。密排其小執潛開其大心也。陶練小心譬者。文云復經少時。即是從波若已后諸方等經廣說菩薩行門。具現大士神變。令稍鄙小情欣慕大道。如凈名等經迦葉自嘆也。第八委家業譬者。心漸通泰小心遂移。為說一乘入佛知見也。故始終委具此八。但冷水灑面。喚子不得譬中通明之也。陶練小心經文既少。屬家業攝故但六譬也。今以文義詳之進宜應八辟。退有六譬。不應開為九也。
問。何故無教作人譬耶。
答。教作人猶是喚子得耳。即是鹿苑時事更無別教。故不應開為二也。
問。若教作人譬屬小乘化得故合為一者。付財譬屬大乘化亦應不別開為一也。
答。付財譬進未及一乘退復非三藏。既是別教復是別時。宜開為一也。喚子得與教作人無有二教。亦無二時不應開為兩也。
問。知子大志譬。得家業歡喜譬。何故不取耶。
答。此並屬一乘化得中之枝流故不應開也。又責曰若知子大志及
【現代漢語翻譯】 現代漢語譯本：
也。父子相見譬如從背後化生之後，大的根機應該發動。應當領悟一乘，兒子見到父親啊。見到兒子，根機發動，堪能接受大的教化，父親見到兒子啊。呼喚兒子不得，譬如剛成道時，大的根機未動，不堪能接受一乘的教化啊。冷水灑面，譬如剛成道時，只堪能接受人天教，為瞽龍及提謂等說三歸五戒啊。呼喚兒子得，譬如前往鹿苑為他們說出世的二乘教啊。付財密化，譬如大的根機逐漸發動，於是宣說般若，辨明菩薩的行持，秘密地排斥他們的小執著，潛移默化地開啟他們的大心啊。陶練小心，譬如經文中說『又經過少時』，就是從般若之後，在諸方等經中廣泛宣說菩薩的行門，具足顯現大士的神變，使稍微鄙陋的小情懷欣慕大道，如《維摩詰經》等經中迦葉的自我嘆息啊。第八委家業，譬如心漸漸通達泰然，小心思也隨之轉移，為他們宣說一乘，使他們進入佛的知見啊。所以始終委具這八個譬喻。但冷水灑面、呼喚兒子不得，譬喻中貫通地說明了這一點。陶練小心經文既然很少，歸屬於家業之中，所以只有六個譬喻啊。現在用文義詳細地考察，進取時應該有八個譬喻，退守時有六個譬喻，不應該開為九個啊。
問：為什麼沒有教人做事的譬喻呢？
答：教人做事仍然是呼喚兒子得啊，就是鹿苑時的事情，沒有其他的教法，所以不應該開為兩個啊。
問：如果教人做事的譬喻屬於小乘的教化，可以合為一個，那麼付財的譬喻屬於大乘的教化，也應該不另外開為一個啊。
答：付財的譬喻，進取時未達到一乘，退守時又不是三藏，既然是別教，又是別時，應該開為一個啊。呼喚兒子得與教人做事沒有兩種教法，也沒有兩個時機，不應該開為兩個啊。
問：知曉兒子的大志的譬喻，得到家業歡喜的譬喻，為什麼不採用呢？
答：這些都屬於一乘教化所得中的枝流，所以不應該開列。又責問說，如果知曉兒子的大志以及
【English Translation】 English version:
Also. The analogy of father and son meeting is like after being transformed from behind, the great potential should be activated. One should realize the One Vehicle (Ekayana), the son seeing the father. Seeing the son, the potential is activated, capable of receiving great teachings, the father seeing the son. 'Calling the son but not getting a response' is like when first attaining enlightenment, the great potential was not yet activated, incapable of receiving the teachings of the One Vehicle. 'Sprinkling cold water on the face' is like when first attaining enlightenment, only capable of receiving human and celestial teachings, speaking the Three Refuges (Trisarana) and Five Precepts (Panca-sila) for the blind dragons (Glaukas) and Trapusa and Bhallika (提謂) etc. 'Calling the son and getting a response' is like going to the Deer Park (Mrigadava) to speak the Two Vehicles (Dvayāna) teachings of liberation. 'Secretly entrusting wealth' is like the great potential gradually being activated, thus expounding Prajna (般若), distinguishing the practices of Bodhisattvas, secretly rejecting their small attachments, and subtly opening their great minds. 'Tempering the small mind' is like the sutra saying 'after a short time', which is after Prajna, in the various Vaipulya Sutras (方等經) extensively expounding the practices of Bodhisattvas, fully manifesting the divine transformations of great beings, causing the slightly base and small minds to admire the Great Path, like Kashyapa's (迦葉) self-lament in the Vimalakirti Sutra (維摩詰經). The eighth, 'entrusting the family business', is like the mind gradually becoming clear and at ease, and the small mind also shifting, speaking the One Vehicle for them, enabling them to enter the Buddha's knowledge and vision. Therefore, from beginning to end, these eight analogies are fully present. But 'sprinkling cold water on the face' and 'calling the son but not getting a response' are comprehensively explained in the analogy. Since there is little text on 'tempering the small mind', it belongs to the family business, so there are only six analogies. Now, examining it in detail according to the meaning of the text, there should be eight analogies when advancing, and six analogies when retreating, and it should not be opened into nine.
Question: Why is there no analogy of teaching people to work?
Answer: Teaching people to work is still 'calling the son and getting a response', which is the matter of the Deer Park, there is no other teaching, so it should not be opened into two.
Question: If the analogy of teaching people to work belongs to the teachings of the Small Vehicle (Hinayana) and can be combined into one, then the analogy of entrusting wealth belongs to the teachings of the Great Vehicle (Mahayana) and should also not be opened into one separately.
Answer: The analogy of entrusting wealth, when advancing, does not reach the One Vehicle, and when retreating, it is not the Tripitaka (三藏), since it is a separate teaching and a separate time, it should be opened into one. 'Calling the son and getting a response' and 'teaching people to work' do not have two teachings, nor do they have two times, so they should not be opened into two.
Question: The analogy of 'knowing the son's great aspirations' and the analogy of 'being happy to receive the family business', why are they not adopted?
Answer: These all belong to the branches of what is obtained in the teachings of the One Vehicle, so they should not be listed. Also, questioning, if knowing the son's great aspirations and
得家業遂開為二譬者。喚子得中亦有知其小志。何不開耶。故應觀其義類。不可隨取片文也。
第二明領前不領前。
問。經師皆言后譬一一領前如前次第。是事云何。
評曰。是事不然。若依前次第但有前次第失后次第。若都不依前不名領解。以文義而詳具二意也。一者就今譬自有次第者。子自序始終但有三時。一幼稚時。二失父時。三還歸鄉時。此三攝譬盡矣。初學大乘謂幼稚時。背化起惑名失父時。變迷從悟為歸鄉時也。就第三歸鄉時中復有三時。一者去家遠時如向國。二者去家近時如至城。三者至父舍時。初喻悟理猶奢。次悟稍近。三與理交接也。于第三時中復三時。一初見父不識時。二不受父教時。三堪漸誘引時。第一喻后得悟理如見父。初無大機如不識父。次喻以無大機不受大化。三喻既有小機堪受小化。第三時中復有三時。一受雇除糞時。二領受財物時。三知是父子時。初喻稟二乘教時。次喻聞大乘教時。三喻聞法華時。攝大乘論云乘有三種。一者二乘二者大乘三者一乘。與此三符會也。若別開此三時則成十譬。一幼稚譬。二失父譬。三遊行還歸鄉譬。四至城譬。五至舍譬。六不識父譬。七不受父。教譬。八傭作譬。九領受財物譬。十知是父子譬。次就父序譬意凡有九種。一生子幼
【現代漢語翻譯】 獲得家業後分為兩個比喻。呼喚兒子時，也要了解他的小志向。為什麼不開啟呢？所以應該觀察其義理類別，不可隨意摘取片面的文字。
第二，闡明領會前文與不領會前文。
問：經師都說後面的比喻一一領會前面的比喻，如同之前的次第。這件事是怎樣的？
評判說：這件事不是這樣的。如果依照之前的次第，就只有之前的次第而失去了後面的次第。如果完全不依照之前的，就不能稱為領會。根據文義詳細說明兩種意思。一是就現在的比喻本身有次第而言，兒子自述始終只有三個時期：一是幼稚時，二是失父時，三是還歸故鄉時。這三個時期概括了所有的比喻。初學大乘，比喻幼稚時。背離教化，產生迷惑，名為失父時。轉變迷惑，順從覺悟，為歸鄉時。在第三個歸鄉時中，又有三個時期：一是離家遠時，如前往他國。二是離家近時，如到達城邑。三是到達父親的住所時。最初比喻領悟真理還很遙遠，其次領悟稍微接近，第三與真理交接。在第三個時期中，又有三個時期：一是初見父親不認識時，二是不接受父親教導時，三是能夠逐漸誘導時。第一個比喻後來領悟真理如同見到父親，最初沒有大的根機如同不認識父親。其次比喻因為沒有大的根機而不接受大的教化。第三比喻已經有小的根機能夠接受小的教化。第三個時期中又有三個時期：一是受雇除糞時，二是領受財物時，三是知道是父子時。最初比喻稟受二乘教法時。其次比喻聽聞大乘教法時。第三比喻聽聞《法華經》時。《攝大乘論》說乘有三種：一是二乘，二是大乘，三是一乘。與這三種相符會。如果分別展開這三個時期，就成為十個比喻：一、幼稚譬，二、失父譬，三、還歸鄉譬，四、至城譬，五、至舍譬，六、不識父譬，七、不受父教譬，八、傭作譬，九、領受財物譬，十、知是父子譬。其次就父親敘述比喻的意義，凡有九種：一生子幼
【English Translation】 After obtaining the family property, it is divided into two metaphors. When calling the son, one should also understand his small aspirations. Why not open it up? Therefore, one should observe the categories of its meaning and should not arbitrarily extract fragmentary texts.
Second, clarify understanding the previous text and not understanding the previous text.
Question: The sutra masters all say that the later metaphors each understand the previous metaphors, just like the previous order. How is this matter?
The commentary says: This matter is not so. If one follows the previous order, there will only be the previous order and the later order will be lost. If one does not follow the previous order at all, it cannot be called understanding. Explain the two meanings in detail according to the meaning of the text. One is that the current metaphor itself has an order, the son's self-narration has only three periods: first, childhood; second, loss of father; and third, returning home. These three periods summarize all the metaphors. Initially learning Mahayana, it is like childhood. Turning away from teaching and generating confusion is called losing the father. Transforming confusion and following enlightenment is returning home. In the third period of returning home, there are three periods: first, being far from home, such as going to another country; second, being close to home, such as arriving at a city; and third, arriving at the father's residence. The first metaphor is that understanding the truth is still far away, the second is that understanding is slightly closer, and the third is that it is in contact with the truth. In the third period, there are three periods: first, seeing the father for the first time and not recognizing him; second, not accepting the father's teaching; and third, being able to be gradually guided. The first metaphor is that later understanding the truth is like seeing the father, initially without great potential, like not recognizing the father. The second metaphor is that because there is no great potential, one does not accept great teaching. The third metaphor is that one already has small potential and can accept small teaching. In the third period, there are three periods: first, being hired to remove dung; second, receiving property; and third, knowing that one is father and son. The first metaphor is receiving the teachings of the Two Vehicles. The second metaphor is hearing the teachings of the Mahayana. The third metaphor is hearing the 'Lotus Sutra'. The 'Mahayana Samgraha' says that there are three vehicles: first, the Two Vehicles; second, the Mahayana; and third, the One Vehicle. These three correspond. If these three periods are unfolded separately, there will be ten metaphors: 1. Childhood metaphor, 2. Loss of father metaphor, 3. Returning home metaphor, 4. Arriving at the city metaphor, 5. Arriving at the residence metaphor, 6. Not recognizing the father metaphor, 7. Not accepting the father's teaching metaphor, 8. Working as a hired laborer metaphor, 9. Receiving property metaphor, 10. Knowing that one is father and son metaphor. Secondly, regarding the father's narration of the meaning of the metaphor, there are nine kinds: 1. The son is young
稚譬。二失子譬。三覓子不得譬。四不廢家業譬。五見子便識譬。六喚子不得譬。七雇子除糞譬。八者付財譬。九會天性譬。此九即是次第宿世始為說大乘為生子幼稚也。背化起惑名父失子遍求。大乘善根未成謂覓子不得子。雖善根未成而諸菩薩道緣已熟。不可背化名不廢家業。見其大機當發識其曾受大化名見子便識。初未堪實化名喚子不得。但堪權誘如雇除糞。大機遠動故命說大法如付財。道緣已成須會天性也。
問。初明八譬次明六譬次明十譬后明九譬。以何因緣有四種釋耶。
答。皆有義也。初就一化始終具有八譬。次就正譬但有其六。后據子自序始終故有十譬。次就文意但有九。前二父子合論。后二父子各辨。以經意多含非片言可盡。如釋論攝大乘論等。釋一經文多有複次。又身子聞說一偈知其千義。目連止了五百。故一句之中具含多義也。若領上者父子相失領上總譬。總譬雖有六義而不出能化所化。故明父子相失即領總譬也。又見火譬中明父子相失。如雲汝諸子等先因遊戲來入此宅。即是子失父義。子既失父即是父失子也。若爾父子相失。可兼領二譬意也。父子相見譬頭上見火譬。但上明見火正是法身地見。故云是時長者在門外立。方便品亦然。故云我以佛眼觀見六道眾生。謂法身地見也。今
【現代漢語翻譯】 現代漢語譯本 稚譬（年幼的比喻）。二失子譬（丟失孩子的比喻）。三覓子不得譬（尋找孩子卻找不到的比喻）。四不廢家業譬（不荒廢家業的比喻）。五見子便識譬（見到孩子就能認出的比喻）。六喚子不得譬（呼喚孩子卻得不到迴應的比喻）。七雇子除糞譬（僱傭孩子清除糞便的比喻）。八者付財譬（交付財產的比喻）。九會天性譬（領會天性的比喻）。這九個比喻就是依次說明宿世開始為眾生說大乘佛法，如同生下孩子還很年幼。背離教化而生起迷惑，叫做父親丟失了孩子，四處尋找。大乘善根尚未成就，就說是尋找孩子卻找不到。雖然善根尚未成就，但諸菩薩的得道因緣已經成熟，不可背離教化，叫做不荒廢家業。見到他們的大根器將要萌發，認識到他們曾經接受過大乘佛法的教化，叫做見到孩子就能認出。起初還不能接受真實的教化，叫做呼喚孩子卻得不到迴應。只能接受權宜之計的引導，如同僱傭他們清除糞便。大根器在遠處開始萌動，所以說大法如同交付財產。得道的因緣已經成就，必須領會天性。
問：最初說明八個比喻，其次說明六個比喻，再次說明十個比喻，最後說明九個比喻。因為什麼因緣有這四種解釋呢？
答：都有道理。最初就一次教化的始終具有八個比喻。其次就正面的比喻來說，只有其中的六個。再次根據孩子自己敘述的始終，所以有十個比喻。其次就文意來說，只有九個。前兩種是父親和孩子合在一起論述，后兩種是父親和孩子各自辨別。因為經文的含義很多，不是片面的言語可以窮盡的。如同《釋論》、《攝大乘論》等，解釋一部經文有很多種方式。而且舍利弗聽聞一句偈語，就能理解其中的千種含義。目連尊者領悟了五百種含義。所以一句之中包含多種含義。如果領會上文，父親和孩子互相失散，領會上文的總比喻。總比喻雖然有六種含義，但不超出能教化者和所教化者。所以說明父親和孩子互相失散，就領會了總比喻。又在見火的比喻中說明父親和孩子互相失散。如經文所說：『你們這些孩子，先前因為遊戲來到這所房子里。』這就是孩子丟失了父親的含義。孩子既然丟失了父親，也就是父親丟失了孩子。如果這樣，父親和孩子互相失散，可以兼領兩個比喻的含義。父親和孩子相見的比喻，如同頭上見火的比喻。但上文說明見到火正是法身之地所見。所以說：『那時長者在門外站立。』《方便品》也是這樣。所以說：『我以佛眼觀察見到六道眾生。』指的是法身之地所見。現在
【English Translation】 English version 'Child Parable (childish analogy). Two, Lost Child Parable (analogy of losing a child). Three, Unable to Find Child Parable (analogy of searching for a child but not finding them). Four, Not Abandoning Family Business Parable (analogy of not abandoning family business). Five, Recognizing Child Upon Seeing Parable (analogy of recognizing a child upon seeing them). Six, Unable to Summon Child Parable (analogy of calling a child but not getting a response). Seven, Hiring Child to Remove Dung Parable (analogy of hiring a child to remove dung). Eight, Entrusting Wealth Parable (analogy of entrusting wealth). Nine, Understanding True Nature Parable (analogy of understanding true nature). These nine analogies sequentially explain how in past lives, the Great Vehicle (Mahayana) was taught, like giving birth to a young child. Turning away from teachings and arising delusions is called the father losing the child, searching everywhere. Great Vehicle roots not yet established is like searching for a child but not finding them. Although the roots of goodness are not yet established, the conditions for the Bodhisattva path are ripe, and one should not turn away from teachings, which is called not abandoning family business. Seeing their great potential about to emerge, recognizing that they have received the teachings of the Great Vehicle is called recognizing the child upon seeing them. Initially, they are not capable of accepting true teachings, which is called unable to summon the child. They can only accept expedient guidance, like hiring them to remove dung. Great potential begins to stir in the distance, so teaching the Great Dharma is like entrusting wealth. The conditions for the path have been established, and one must understand true nature.'
Question: 'Initially, eight parables are explained, then six parables, then ten parables, and finally nine parables. What is the reason for these four explanations?'
Answer: 'All have their reasons. Initially, the entire process of one teaching has eight parables. Secondly, regarding the direct parables, there are only six. Thirdly, based on the child's own account from beginning to end, there are ten parables. Fourthly, based on the meaning of the text, there are only nine. The first two discuss the father and child together, while the latter two distinguish between the father and child. Because the meaning of the sutra is vast, it cannot be exhausted by one-sided words. Like the Shastra and the Compendium of the Mahayana, there are many ways to explain a sutra. Moreover, Shariputra, upon hearing one verse, could understand its thousand meanings. Maudgalyayana understood five hundred meanings. Therefore, one sentence contains multiple meanings. If one understands the above, the father and child are separated, understanding the general parable above. Although the general parable has six meanings, it does not go beyond the one who can teach and the one who is taught. Therefore, explaining the father and child being separated is understanding the general parable. Also, in the parable of seeing fire, it explains the father and child being separated. As the sutra says, 'You children, previously came into this house because of playing.' This is the meaning of the child losing the father. Since the child has lost the father, it is also the father losing the child. If so, the father and child being separated can encompass the meaning of two parables. The parable of the father and child meeting is like the parable of seeing fire on the head. But the above explains that seeing fire is precisely what is seen in the realm of the Dharmakaya. Therefore, it says, 'At that time, the elder stood outside the gate.' The Expedient Means chapter is also like this. Therefore, it says, 'I see all beings in the six realms with my Buddha eye.' This refers to what is seen in the realm of the Dharmakaya. Now'
云父子相見者可就本跡二處明之。一者未垂跡時在法身地。眾生大機動扣於法身名子見父。佛於法身地見大機動名父見子。若爾從其父先來求子不得此中即含子見父父見子義也。二者就跡中而言。初成道時見其大機當發名父見子。中止一城踞師子座爾時始明父子相見。若爾父子相失及父子相見二譬相帶領上見火譬也。喚子不得領上救子不得。喚子得領上救子得。委家業領上等賜大車也。冷水灑面領初成道時說人天教。付財領佛說波若教。此二譬來者。在昔聞猶未悟。因今悟昔不領上六譬也。不領不虛譬者。既領一化大宗方悟。佛屈曲恩深崎岴德重乃患慚之不足。豈敢疑佛虛哉。又如此而悟即是總領不虛旨也。
第三明三化。三化者初一往化。二隨遂化。三畢竟化。此三化攝八譬也。一往化者過去為說大乘也。二隨遂化者從背化已后流浪五趣。菩薩隨入生死而教化之。三畢竟化者從父子相見如悟一乘受記作佛得不退轉謂畢竟化也。又初說人天乘為一往化為說二乘。乃至法華之前四十餘年隨遂不捨謂隨遂化也。三說法華得記作佛謂畢竟化也。又初說二乘權誘為一往化。眾生遂保執而住不更進求。如來終不捨之。或令自說大法。或聞他說大謂隨遂化。至法華時方得了悟為畢竟化。又初說大乘波若教名一往化。從波若已
【現代漢語翻譯】 現代漢語譯本： 云父子相見，可以從本跡二處來闡明。一是未顯現垂跡時，在法身（Dharmakaya，佛的終極身）的境界。眾生的大機發動，叩擊於法身，這叫做『子見父』。佛在法身地見到大機發動，這叫做『父見子』。如果這樣說，從父親先來求子，就不能得到，這裡面就包含了子見父、父見子的意義。二是就顯現的垂跡中而言，初成道時，見到其大機將要發動，叫做『父見子』。中止在一城，踞師子座（Simhasana，佛的座位），這時才明確父子相見。如果這樣說，父子相失和父子相見這兩個比喻，相帶領上文的見火比喻。呼喚兒子不得，帶領不上；救兒子不得。呼喚兒子得，帶領得上；救兒子得。委家業帶領上，等於賜予大車。冷水灑面，帶領到初成道時說人天教（關於人類和天人的教導）。付財，帶領到佛說般若教（Prajna，智慧的教導）。這兩個比喻的到來，是因為過去聽了還沒領悟，因為現在領悟了過去，不帶領上文的六個比喻。不領不虛的比喻，是因為已經領悟了一化的大宗，才領悟到佛的屈曲恩深，崎嶇德重，乃至於慚愧還不夠，怎麼敢懷疑佛是虛妄的呢？又像這樣而領悟，就是總領不虛的旨意。 第三，闡明三化。三化是：初一往化，二隨遂化，三畢竟化。這三化涵蓋了八個比喻。一往化，是過去為他們說大乘（Mahayana，大乘佛教）佛法。二隨遂化，是從背離教化之後，流浪於五趣（五道輪迴）。菩薩（Bodhisattva，覺悟的存在）隨之進入生死輪迴而教化他們。三畢竟化，是從父子相見，如領悟一乘（Ekayana，唯一的道路），受記作佛，得到不退轉，這叫做畢竟化。又，最初說人天乘為一往化，為他們說二乘（聲聞乘和緣覺乘），乃至《法華經》（Lotus Sutra）之前的四十餘年，隨順不捨棄，叫做隨遂化。三，說法華經，得受記作佛，叫做畢竟化。又，最初說二乘，權巧誘導，叫做一往化。眾生於是保守執著而住，不再進一步追求。如來始終不捨棄他們，或者讓他們自己說大法，或者聽聞他人說大乘佛法，叫做隨遂化。到法華經時，才得以領悟，叫做畢竟化。又，最初說大乘般若教，叫做一往化。從般若之後
【English Translation】 English version: The meeting of father and son can be explained from the two aspects of origin and manifestation. First, before manifesting traces, it is in the realm of Dharmakaya (the ultimate body of the Buddha). When the great potential of sentient beings is activated and strikes the Dharmakaya, it is called 'the son seeing the father.' When the Buddha sees the activation of great potential in the Dharmakaya realm, it is called 'the father seeing the son.' If so, seeking the son from the father first will not succeed, which implies the meaning of the son seeing the father and the father seeing the son. Second, regarding the manifested traces, when first attaining enlightenment, seeing that their great potential is about to be activated is called 'the father seeing the son.' Stopping in a city and sitting on a Simhasana (lion throne, the Buddha's seat), only then is the meeting of father and son clearly defined. If so, the two metaphors of the loss of father and son and the meeting of father and son lead to the metaphor of seeing fire mentioned earlier. Calling the son but not being able to lead him up; not being able to save the son. Calling the son and being able to lead him up; being able to save the son. Entrusting the family business and leading him up is equivalent to bestowing a great cart. Sprinkling cold water on the face leads to the teaching of humans and devas (teachings about humans and gods) at the time of first enlightenment. Entrusting wealth leads to the Buddha's teaching of Prajna (wisdom). The arrival of these two metaphors is because they had not understood when they heard it in the past, but now they understand the past, not leading to the six metaphors mentioned earlier. The metaphor of 'not leading is not false' is because they have already understood the great principle of one transformation, and then they realize that the Buddha's bending is deeply gracious, and the ruggedness of virtue is heavy, so that they are not ashamed enough. How dare they doubt that the Buddha is false? Moreover, understanding in this way is to generally understand the meaning of 'not false'. Third, explaining the three transformations. The three transformations are: first, initial transformation; second, subsequent transformation; and third, ultimate transformation. These three transformations encompass eight metaphors. Initial transformation is speaking the Mahayana (Great Vehicle Buddhism) Dharma for them in the past. Subsequent transformation is wandering in the five realms (five paths of reincarnation) after turning away from the teachings. Bodhisattvas (enlightened beings) follow them into the cycle of birth and death and teach them. Ultimate transformation is from the meeting of father and son, such as understanding the Ekayana (the only way), receiving the prediction of becoming a Buddha, and attaining non-retrogression, which is called ultimate transformation. Also, initially speaking of the human and deva vehicle as initial transformation, speaking of the two vehicles (Sravakayana and Pratyekabuddhayana) for them, and even for more than forty years before the Lotus Sutra, following and not abandoning them, is called subsequent transformation. Third, speaking of the Lotus Sutra and receiving the prediction of becoming a Buddha is called ultimate transformation. Also, initially speaking of the two vehicles as skillful means of inducement is called initial transformation. Sentient beings then conservatively cling to it and stay, no longer seeking further. The Tathagata (Buddha) never abandons them, either letting them speak the great Dharma themselves, or hearing others speak the Mahayana Dharma, which is called subsequent transformation. Only at the time of the Lotus Sutra can they understand, which is called ultimate transformation. Also, initially speaking of the Mahayana Prajna teaching is called initial transformation. From Prajna onwards
后歷聞諸方等經為隨遂化。終悟一乘成大果實如秋收冬藏為畢竟化。又今唯為說法華為一往化。從此已后乃至十地常教化之為隨遂化。至金剛心等覺地時。化令得妙覺地圓滿謂畢竟化也。又結僧那於始心名一往化。于其中間種種化之為隨遂化。得佛方息為畢竟化也。
問。何故須立三化。
答。初明父子相失。后忽然相見似無因緣。是故須立三化也。
第四明三世。八譬中初父子相失是過去世事也。從見大機當發一生。應悟法華記作佛。始於頓止一城竟第八譬。皆是現在時事也。
第五明本跡。一往八譬皆是跡中事耳。如來久已成佛昔示同沙彌為說大乘。乃至今日中止一城亦是方便成佛。是以八譬皆為跡也。但父子相見都有二本二跡。一者法身見諸菩薩大機已成。故示為舍那以化之。中止一城家業不廢即其事也。二者舍那成道時見諸子唯有小機無有大機。故垂為釋迦以化之。脫珍御服著弊垢衣即其事也。
問。若爾法身地具照二機。雙垂兩跡。
答。亦得如此。但今欲明二佛傳論本跡化大小二緣。故作此判也。
第六明因果。就本而言皆是果化。就跡辨者過去結緣。示沙彌之跡。但因而非果也。從中止一城謂果跡。此二中間或因或果也。
第七明化得不得。若以悟
【現代漢語翻譯】 現代漢語譯本： 後來經歷聽聞諸方等經典，是爲了隨順適應眾生的根機而施行的教化（隨遂化）。最終領悟一乘佛法，成就廣大的果實，就像秋收冬藏一樣，是究竟圓滿的教化（畢竟化）。現在僅僅是爲了宣說《法華經》，這是一種直接的教化（一往化）。從此以後，乃至十地菩薩，常常施行的教化是隨順適應眾生的教化（隨遂化）。到達金剛心等覺菩薩的果位時，教化他們證得妙覺佛果的圓滿，這叫做究竟圓滿的教化（畢竟化）。又，在最初發菩提心時結下善緣，這叫做直接的教化（一往化）。在其中間，種種的教化是隨順適應眾生的教化（隨遂化）。證得佛果才停止教化，這叫做究竟圓滿的教化（畢竟化）。 問：為什麼需要建立這三種教化？ 答：最初說明父子失散，後來忽然相見，好像沒有因緣。所以需要建立這三種教化。 第四，說明三世。八個譬喻中，最初父子失散是過去世的事情。從見到大機眾生，應當發起一生的修行，應當領悟《法華經》的授記作佛，從最初在頓止城，到第八個譬喻，都是現在世的事情。 第五，說明本跡。直接來說，八個譬喻都是在應跡中的事情。如來很久以前就已經成佛，過去示現為沙彌，為眾生宣說大乘佛法，乃至今天中止在一個城市，也是方便示現成佛。因此，八個譬喻都是應跡。但是父子相見，都有二本二跡。一是法身佛見到諸菩薩的大機已經成熟，所以示現為盧舍那佛（舍那，Vairocana），以此來教化他們。中止在一個城市，家業沒有廢棄，就是這件事。二是盧舍那佛成道時，見到諸子只有小乘根機，沒有大乘根機，所以垂跡示現為釋迦牟尼佛（釋迦，Sakyamuni），以此來教化他們。脫下珍貴的御服，穿上破舊的衣服，就是這件事。 問：如果這樣，法身佛在果地上具足照見二種根機的能力，同時垂示兩種應跡。 答：也可以這樣說。但現在想要說明二佛傳論的本跡、教化的大小二種因緣，所以這樣判別。 第六，說明因果。就本而言，都是果地的教化。就應跡來說，過去結下善緣，示現沙彌的應跡，只是因而不是果。從中止在一個城市，是果地的應跡。這二者中間，或者為因，或者為果。 第七，說明教化所得與不得。如果以領悟
【English Translation】 English version: Later, experiencing the hearing of various Vaipulya Sutras was to educate in accordance with the inclinations of beings (Suisui-hua). Ultimately, comprehending the One Vehicle Dharma, accomplishing great fruits, like the autumn harvest and winter storage, is the ultimate and complete education (Biijing-hua). Now, merely for the sake of expounding the Lotus Sutra, this is a direct education (Yiwang-hua). From now on, even up to the Ten Grounds Bodhisattvas, the constant education is to educate in accordance with the inclinations of beings (Suisui-hua). When reaching the stage of Vajra Mind Equal Enlightenment Bodhisattva, educating them to attain the perfection of the Wonderful Enlightenment Buddha fruit is called the ultimate and complete education (Biijing-hua). Furthermore, establishing a connection with the initial aspiration for enlightenment is called direct education (Yiwang-hua). In between, various educations are to educate in accordance with the inclinations of beings (Suisui-hua). Attaining Buddhahood before ceasing education is called the ultimate and complete education (Biijing-hua). Question: Why is it necessary to establish these three types of education? Answer: Initially, it explains the separation of father and son, and later, their sudden reunion, as if there were no cause and condition. Therefore, it is necessary to establish these three types of education. Fourth, explaining the three periods of time. Among the eight parables, the initial separation of father and son is a past event. From seeing beings with great potential, one should initiate a lifetime of practice, one should comprehend the prediction of Buddhahood in the Lotus Sutra, from initially stopping in the city of Dunzhi, to the eighth parable, all are present events. Fifth, explaining the original and manifested. Directly speaking, the eight parables are all events in the manifested traces. The Tathagata has long since become a Buddha, in the past manifesting as a Shramana (沙彌, novice monk), expounding the Mahayana Dharma for beings, even today stopping in a city, is also a convenient manifestation of becoming a Buddha. Therefore, the eight parables are all manifested traces. However, the meeting of father and son has both two originals and two traces. One is that the Dharmakaya Buddha, seeing that the great potential of the Bodhisattvas has matured, therefore manifests as Vairocana Buddha (舍那, Vairocana), in order to educate them. Stopping in a city, the family business is not abandoned, that is the matter. Second, when Vairocana Buddha attained enlightenment, seeing that the sons only had the potential for the Small Vehicle, not the Great Vehicle, therefore he lowered his traces and manifested as Shakyamuni Buddha (釋迦, Sakyamuni), in order to educate them. Taking off the precious imperial robes and putting on worn-out clothes, that is the matter. Question: If so, the Dharmakaya Buddha, in the fruit position, fully possesses the ability to illuminate the two types of potential, and simultaneously lowers two types of manifested traces. Answer: It can also be said that way. But now I want to explain the original and manifested traces of the two Buddhas' transmission theory, and the two causes and conditions of the size of the education, so I make this distinction. Sixth, explaining cause and effect. In terms of the original, all are the education of the fruit position. In terms of the manifested traces, in the past, good causes were established, manifesting the traces of a Shramana, which is only a cause and not a fruit. From stopping in a city, it is the manifested trace of the fruit position. In between these two, it is either a cause or a fruit. Seventh, explaining whether or not the education is attained. If with the comprehension of
一乘受記為得者。七譬皆是喚子不得。唯第八為得也。若就大乘化為得不得者。過去為沙彌時為說大乘即是化得。從背化已后為不得。至法華悟一乘為得。如譬喻品云。我昔教汝志願佛道此是大乘化得也。而汝今悉忘此為不得。我今令汝憶念本願。為諸聲聞說法華經為化得也。
第八明二教。從頓止一城即序長者豪貴自在眷屬宗侍等。此領華嚴初成佛時舍那教聞化諸菩薩也。脫珍御服著弊垢衣即是舍那之本。垂釋迦之跡。遍化二乘。竟第八譬皆是領釋迦教也。
第九明世出世。冷水灑面說人天教為世間法從化子得皆出世教也。
十第明大小。喚子得譬鹿苑之教為小乘化。從付財竟委家業皆大乘化也。此中無有三乘通教義。何以知之。教作人時但說二乘法名三藏教。從般若已去即付大乘法財。不復教二乘人作。故唯是大乘教也。若言波若是三乘通教者。付財之時應有通教三乘人作。
第十一明自他。般若教明自教般若已后明化教。自教者令聲聞人口自說大因大果。即以此法教之。可謂以彼口自言以教其心也。從波若已后歷聞諸方等經聞他說大。令其得悟故云他教也。
第十二明顯密。從波若至法華之前謂顯教菩薩密教二乘。如付財之說密示大法以為已任。法華教名顯教二乘也。
【現代漢語翻譯】 現代漢語譯本 一乘受記（Ekayana-vyakarana，唯一佛乘的授記）為得者。七個譬喻都是呼喚兒子而不得。只有第八個譬喻才算得到。如果就大乘教化來說，過去作為沙彌時為他說大乘法，這便是教化所得。從背離教化之後就不得了。到了《法華經》領悟一乘才是得到。如《譬喻品》所說：『我過去教導你立志于佛道』，這是大乘教化所得。『而你現在全都忘記了』，這是不得。『我現在讓你憶念本來的誓願』，為聲聞說法華經，這是教化所得。
第八說明二教。從突然停止在一個城市，就敘述長者的豪貴、自在、眷屬、宗族侍從等。這領受的是華嚴初成佛時，為教化諸菩薩而宣說的舍那教（Vairocana，毗盧遮那佛）。脫下珍貴的御服，穿上破舊的衣服，這便是舍那佛的根本，垂跡示現釋迦（Sakyamuni，釋迦牟尼佛）的形象，普遍教化二乘。最終第八個譬喻都是領受釋迦教。
第九說明世間和出世間。用冷水灑面，說人天教，這是世間法。從教化兒子而得，都是出世教。
第十說明大乘和小乘。呼喚兒子得到，譬喻鹿苑（Mrigadava，釋迦牟尼初轉法輪之地）的教法，是小乘教化。從交付財產到委託家業，都是大乘教化。這裡面沒有三乘通教的含義。為什麼知道呢？教導人時，只說二乘法，名為三藏教。從般若（Prajna，智慧）開始，就交付大乘法財，不再教導二乘人，所以唯獨是大乘教。如果說般若是三乘通教，那麼交付財產時，應該有通教的三乘人。
第十一說明自教和他教。般若教說明自教，般若之後說明化教。自教是讓聲聞口中自己說出大因大果，就用這個法教導他們。可以說是用他們的口自己說，來教化他們的心。從般若之後，歷經聽聞諸方等經，聽聞他人說大乘，讓他們得以領悟，所以說是他教。
第十二說明顯教和密教。從般若到《法華經》之前，是顯教菩薩，密教二乘。如交付財產的說法，秘密地指示大法，以為已經勝任。法華教名為顯教二乘。
【English Translation】 English version The acceptance of the Ekayana-vyakarana (the prediction of the One Vehicle Buddhahood) is considered 'obtained'. The seven parables all involve calling out to a son without success. Only the eighth parable is considered 'obtained'. If we consider it in terms of the Mahayana (Great Vehicle) transformation, when he was a novice monk and the Mahayana teachings were explained to him, that was considered 'obtained' through transformation. After turning away from that transformation, it was considered 'not obtained'. Reaching the understanding of the One Vehicle in the Lotus Sutra is considered 'obtained'. As the 'Parable' chapter says: 'In the past, I taught you to aspire to the Buddha path,' this is the Mahayana transformation that was 'obtained'. 'But now you have completely forgotten this,' this is 'not obtained'. 'Now I will cause you to remember your original vow,' preaching the Lotus Sutra for the Sravakas (listeners) is 'obtained' through transformation.
The eighth clarifies the two teachings. From suddenly stopping in a city, it describes the elders' wealth, freedom, family, clan attendants, and so on. This receives the teachings of the Vairocana (the Illuminator) Buddha at the time of his initial enlightenment in the Avatamsaka Sutra, teaching and transforming the Bodhisattvas. Taking off precious royal garments and wearing tattered clothes is the root of Vairocana, manifesting the traces of Sakyamuni (the Sage of the Sakyas), universally transforming the two vehicles. Ultimately, the eighth parable all receives the teachings of Sakyamuni.
The ninth clarifies the mundane and supramundane. Sprinkling cold water on the face and speaking of the teachings of humans and gods is the mundane dharma. Obtaining from transforming the son is all supramundane teaching.
The tenth clarifies the Greater and Lesser Vehicles. Calling out to the son and obtaining him is a metaphor for the teachings of Mrigadava (Deer Park, the place where Sakyamuni Buddha first turned the Wheel of Dharma), which is the transformation of the Lesser Vehicle. From entrusting wealth to entrusting the family business, all are transformations of the Greater Vehicle. There is no meaning of the Three Vehicles' common teaching here. How do we know this? When teaching people, only the teachings of the Two Vehicles are spoken, called the Tripitaka teachings. From the Prajna (Wisdom) onwards, the wealth of the Mahayana Dharma is entrusted, and the people of the Two Vehicles are no longer taught, so it is only the Mahayana teaching. If it is said that Prajna is the common teaching of the Three Vehicles, then when entrusting wealth, there should be people of the common teaching of the Three Vehicles.
The eleventh clarifies self and other. The Prajna teaching clarifies the self-teaching, and after Prajna, it clarifies the transformation teaching. The self-teaching is to have the Sravakas speak of the great cause and great effect from their own mouths, and to teach them with this dharma. It can be said that they are using their own mouths to speak and teach their minds. From after Prajna, they hear various Vaipulya Sutras, hearing others speak of the Great Vehicle, allowing them to attain enlightenment, so it is called the other-teaching.
The twelfth clarifies the explicit and the secret. From Prajna to before the Lotus Sutra, there are the explicit Bodhisattvas and the secret Two Vehicles. Like the saying of entrusting wealth, secretly indicating the great dharma, thinking that they are already competent. The Lotus Sutra teaching is called the explicit Two Vehicles.
第十三明迷悟。自父子相失竟陶練小心。二乘皆不知是佛子為迷也。至法華時始得悟也。故下文云。我今得道得果於無漏法得清凈眼。爾前皆無眼也。第十四廣上說。上有二章第一五譬廣上昔迷。第二最後譬廣上今悟。
問。以何義故有此十四義耶。
答。此譬領釋迦一期始終教意盡。故作此十四條也。
藥草喻品 五乘義 一音義
五乘義者。前序經一雨一云大意者。教雖萬差終表一道。所表之道無二。能表之教亦一。但隨五種根情故有五乘教異。既隨物說五則五乘皆權。五乘既權則以不五為實。以對破五病故以不五為實也。然五既不實則不五亦權。故凡涉名言皆非究竟。但為漸誘眾生故開五不五。至道寂寥何五不五耶。
問。若五乘皆是權者。前何故言二乘是權佛乘是實。故云唯此一事實餘二則非真。
答。義門各異。前就三乘判有無以明權實。正欲斥二乘病故明佛乘實有二乘偽無。所以然者。二乘人謂二乘及佛乘俱是實有。故作此斥之以二乘是無故索。菩薩乘是有故不索。今明無五者就正道望之。是法不可示何曾有五與不五。言五不五者並隨物說之。皆是權也。
問。道實非五不五。五不五皆是權者何因緣故不索五耶。
答。若識道非五不五而說五不五。
【現代漢語翻譯】 現代漢語譯本：第十三，闡明迷與悟。自從父子失散后，父親一直小心地引導兒子。二乘（聲聞乘和緣覺乘）都不知道這些是佛子（指具有成佛潛質的人），因為他們迷惑了。直到《法華經》時，他們才得以覺悟。所以下文說：『我現在得道得果，于無漏法（沒有煩惱的法）得清凈眼（智慧之眼）。』在此之前，你們都沒有智慧之眼。第十四，廣泛地解釋以上所說。上面有兩章，第一，用五個比喻廣泛地解釋過去的迷惑；第二，用最後的比喻廣泛地解釋現在的覺悟。
問：因為什麼緣故有這十四個意義呢？
答：這個比喻概括了釋迦牟尼佛一生教化的始終，所以作這十四條。
《藥草喻品》 五乘義（五種不同的教法） 一音義（佛以一種聲音說法）
五乘義是指，前面序經中『一雨一云』的大意是說，教法雖然有萬千差別，最終都指向同一個道。所指向的道沒有第二個，能指向道的教法也是唯一的。只是因為五種不同的根性和情況，所以有五乘教法的差異。既然是隨著眾生的根性而說，那麼五乘都是權宜之說。五乘既然是權宜之說，那麼『不五』（超越五乘）才是真實的。因為要對治執著於五乘的毛病，所以用『不五』作為真實。然而，五乘既然不是真實的，那麼『不五』也是權宜之說。所以，凡是涉及名言概念，都不是究竟的。只是爲了逐漸引導眾生，所以才開示五乘和『不五』。至高的道是寂靜的，哪裡有什麼五乘和『不五』呢？
問：如果五乘都是權宜之說，那麼前面為什麼說二乘是權宜，佛乘是真實呢？經中說：『唯此一事實，餘二則非真。』
答：意義的側重點不同。前面是從三乘的有無來判斷權實，是爲了斥責二乘的毛病，所以說佛乘是真實存在的，二乘是虛假的。之所以這樣說，是因為二乘人認為二乘和佛乘都是真實存在的，所以才這樣斥責他們，因為二乘是虛無的，所以要捨棄。菩薩乘是存在的，所以不捨棄。現在說『無五』，是從正道的角度來看的。這個法是不可言說的，哪裡有什麼五乘和『不五』呢？說五乘和『不五』，都是隨著眾生的根性而說的，都是權宜之說。
問：道實際上不是五乘也不是『不五』，五乘和『不五』都是權宜之說，那麼因為什麼因緣而不捨棄五乘呢？
答：如果認識到道不是五乘也不是『不五』，而說五乘和『不五』。
【English Translation】 English version: Thirteenth, Clarifying Confusion and Enlightenment. Since the father and son were separated, the father has been carefully guiding the son. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not know that these are Buddha's children (those with the potential to become Buddhas) because they are confused. It was not until the Lotus Sūtra that they were able to awaken. Therefore, the following text says: 'Now I have attained the path and attained the fruit, and in the undefiled dharma (dharma without afflictions) I have obtained the pure eye (eye of wisdom).' Before this, you had no eye of wisdom. Fourteenth, broadly explaining the above. There are two chapters above: first, using five parables to broadly explain past confusion; second, using the final parable to broadly explain present enlightenment.
Question: For what reason are there these fourteen meanings?
Answer: This parable summarizes the entire teaching of Śākyamuni Buddha from beginning to end, so these fourteen points are made.
Chapter on the Parable of the Medicinal Herbs The Meaning of the Five Vehicles The Meaning of One Voice
The meaning of the Five Vehicles refers to the main idea of 'one rain and one cloud' in the introductory chapter, which is that although the teachings have myriad differences, they ultimately point to the same path. The path pointed to is not two, and the teaching that points to the path is also one. It is only because of the five different faculties and situations that there are differences in the teachings of the Five Vehicles. Since it is spoken according to the beings' faculties, then the Five Vehicles are all provisional. Since the Five Vehicles are provisional, then 'not-five' (transcending the Five Vehicles) is the real. Because it is necessary to counteract the fault of clinging to the Five Vehicles, 'not-five' is used as the real. However, since the five are not real, then 'not-five' is also provisional. Therefore, anything involving names and concepts is not ultimate. It is only to gradually guide sentient beings that the five and 'not-five' are taught. The supreme path is tranquil; where are there five and 'not-five'?
Question: If the Five Vehicles are all provisional, then why was it said earlier that the Two Vehicles are provisional and the Buddha Vehicle is real? The sutra says: 'Only this one reality, the other two are not true.'
Answer: The focus of the meaning is different. Earlier, the provisional and the real were judged from the existence or non-existence of the Three Vehicles, in order to rebuke the fault of the Two Vehicles, so it was said that the Buddha Vehicle is truly existent and the Two Vehicles are falsely non-existent. The reason for saying this is that people of the Two Vehicles think that both the Two Vehicles and the Buddha Vehicle are truly existent, so they are rebuked in this way, because the Two Vehicles are non-existent, so they should be abandoned. The Bodhisattva Vehicle is existent, so it is not abandoned. Now, saying 'no-five' is from the perspective of the right path. This dharma is unspeakable; where are there five vehicles and 'not-five'? Saying five and 'not-five' is all spoken according to the faculties of sentient beings; they are all provisional.
Question: The path is actually neither the Five Vehicles nor 'not-five,' and the Five Vehicles and 'not-five' are all provisional, then for what reason are the Five Vehicles not abandoned?
Answer: If one recognizes that the path is neither the Five Vehicles nor 'not-five,' and yet speaks of the Five Vehicles and 'not-five.'
皆是權者。此人不索不識如此權實者。亦有索五義也。
次論名義。
問。不應有五乘但應為二。人天為世間乘餘三為出世間乘。又應為二乘。佛為實乘餘四是權乘。佛為第一義乘餘四乘皆世俗乘。如勝鬘說。又佛為果乘餘四為因乘也。又應為三乘。人天乘為下乘。二乘為中乘。佛乘為上乘。又人天乘是出三途乘。二乘是出三界乘。佛乘出五百由旬乘。又人天名為不斷煩惱乘。二乘名斷煩惱乘。佛乘非斷非不斷乘。不同凡夫故非不斷。不同二乘故非斷。如凈名云。不斷煩惱亦不與俱煩惱。本不有故無可與之俱。今不無故無所斷也。此法華前大乘教及法華亦有此義三藏中無此說也。又凡夫名不斷乘。佛名為斷乘。二乘亦斷亦不斷。望凡夫故斷少分比佛故未斷也。通今昔也。又人天名凡夫乘。二乘名聖乘。佛名非凡非聖乘。又凡夫為有乘二乘為空乘佛乘為中道乘。大乘教意也。又凡夫爲著生死乘。二乘爲著涅槃乘。佛名無所著乘。亦大乘教意也。又應為四乘。如勝鬘四種重檐四百億類洲四大寶藏。故皆大乘教意以大乘教別有大地。能持四藏也。今何因緣故不二不三不四。而立五乘耶。
答。實具上來諸義即以此義攝五乘也。而今明五者此是如來漸舍法門故立五也。今采華嚴性起品意以序五乘大意。如經
【現代漢語翻譯】 這些都是權宜之說。這個人如果不去探求，就不會認識到這種權宜和真實。也有探求五乘意義的。
其次討論名義。
問：不應該有五乘，而應該只有兩種。人天乘為世間乘，其餘三乘為出世間乘。又應該分為二乘：佛乘為實乘，其餘四乘為權乘。佛乘為第一義乘，其餘四乘皆為世俗乘，如《勝鬘經》所說。又佛乘為果乘，其餘四乘為因乘。又應該分為三乘：人天乘為下乘，二乘為中乘，佛乘為上乘。又人天乘是脫離三惡道之乘，二乘是脫離三界之乘，佛乘是脫離五百由旬之乘。又人天乘名為不斷煩惱乘，二乘名斷煩惱乘，佛乘為非斷非不斷乘。不同於凡夫所以說非不斷，不同於二乘所以說非斷。如《維摩詰經》所說：『不斷煩惱，亦不與俱。』煩惱本不存在，所以無可與之俱；現在不無，所以無所斷。這種說法在《法華經》之前的大乘教義以及《法華經》中也有，但在三藏中沒有這種說法。又凡夫名為不斷乘，佛名為斷乘，二乘亦斷亦不斷。相對於凡夫來說，斷了少分；比之於佛，則尚未斷盡。這是通用於過去和現在的說法。又人天名為凡夫乘，二乘名為聖乘，佛名為非凡非聖乘。又凡夫爲著生死乘，二乘為空乘，佛乘為中道乘，這是大乘教義的意旨。又凡夫為執著生死之乘，二乘為執著涅槃之乘，佛名為無所執著之乘，這也是大乘教義的意旨。又應該分為四乘，如《勝鬘經》中的四種重檐、四百億類洲、四大寶藏。這些都是大乘教義的意旨，因為大乘教義特別擁有一塊大地，能夠承載四大寶藏。那麼，現在因為什麼因緣，不立二乘、三乘、四乘，而要立五乘呢？
答：實際上包含了以上所有的意義，即用這些意義來統攝五乘。而現在闡明五乘，是因為這是如來逐漸捨棄的法門，所以立五乘。現在採納《華嚴經·性起品》的意旨，來敘述五乘的大概意思。如經中所說：
【English Translation】 These are all expedient means. This person, if he does not seek, will not recognize such expedient and real. There is also the seeking of the meaning of the Five Vehicles (Five Yanas).
Next, discuss the meaning of the names.
Question: There should not be Five Vehicles (Panca-yana), but only two. The Human and Deva Vehicle ( মনুষ্য-দেব যান, Manusya-deva-yana) is the mundane vehicle, and the remaining three are supramundane vehicles. It should also be divided into two vehicles: the Buddha Vehicle (বুদ্ধ যান, Buddha-yana) is the Real Vehicle, and the remaining four are expedient vehicles. The Buddha Vehicle is the Vehicle of the First Principle, and the remaining four vehicles are all mundane vehicles, as stated in the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經). Also, the Buddha Vehicle is the Fruit Vehicle, and the remaining four are the Cause Vehicles. It should also be divided into three vehicles: the Human and Deva Vehicle is the Lower Vehicle, the Two Vehicles (聲聞乘和緣覺乘, Sravaka-yana and Pratyekabuddha-yana) are the Middle Vehicle, and the Buddha Vehicle is the Upper Vehicle. Also, the Human and Deva Vehicle is the vehicle for escaping the three evil destinies, the Two Vehicles are the vehicle for escaping the Three Realms (欲界、色界、無色界, Trailokya), and the Buddha Vehicle is the vehicle for escaping the five hundred yojanas (由旬, a unit of distance). Also, the Human and Deva Vehicle is called the Vehicle of Non-severance of Afflictions, the Two Vehicles are called the Vehicle of Severance of Afflictions, and the Buddha Vehicle is the Vehicle of Non-severance and Non-non-severance. It is different from ordinary people, so it is said to be non-non-severance; it is different from the Two Vehicles, so it is said to be non-severance. As stated in the Vimalakīrti Nirdeśa Sūtra (凈名經): 'Not severing afflictions, nor being together with them.' Afflictions do not exist originally, so there is nothing to be together with; now they are not non-existent, so there is nothing to sever. This statement is also found in the Mahayana teachings before the Lotus Sutra (法華經) and in the Lotus Sutra, but not in the Tripitaka (三藏). Also, ordinary people are called the Vehicle of Non-severance, the Buddha is called the Vehicle of Severance, and the Two Vehicles are both severing and non-severing. Compared to ordinary people, they have severed a small part; compared to the Buddha, they have not yet severed completely. This is a common saying for the past and present. Also, the Human and Deva Vehicle is called the Vehicle of Ordinary People, the Two Vehicles are called the Vehicle of Saints, and the Buddha is called the Vehicle of Non-ordinary and Non-saint. Also, ordinary people are the Vehicle of Attachment to Birth and Death, the Two Vehicles are the Vehicle of Attachment to Nirvana, and the Buddha Vehicle is the Vehicle of Non-attachment. This is also the intention of the Mahayana teachings. Also, ordinary people are the vehicle attached to Samsara, the Two Vehicles are the vehicle attached to Nirvana, and the Buddha is the vehicle of non-attachment. This is also the intention of the Mahayana teachings. Also, it should be divided into four vehicles, such as the four heavy eaves, the four hundred billion types of continents, and the four great treasures in the Śrīmālādevī Siṃhanāda Sūtra. These are all the intentions of the Mahayana teachings, because the Mahayana teachings especially possess a great earth that can bear the four great treasures. So, for what reason now, are we not establishing two, three, or four vehicles, but establishing five vehicles?
Answer: In reality, it contains all the above meanings, that is, using these meanings to encompass the Five Vehicles. And now, clarifying the Five Vehicles is because this is the Dharma gate that the Tathagata (如來) gradually abandons, so the Five Vehicles are established. Now, adopting the intention of the Chapter on the Arising of Nature of the Avatamsaka Sutra (華嚴經), to describe the general meaning of the Five Vehicles. As stated in the sutra:
云。三惡道苦謂惡道民苦。閻羅王苦則惡道王苦。是以三途中皆是苦聚。欲舍此苦當修五戒。五戒因緣則得人身故說五戒為人乘也。但人中鈍根短壽樂少苦多。欲離斯事當修十善。十善因緣則招天報名為天乘。次云三界皆苦無常破壞。如燒鐵丸無可樂處。為脫此苦說聲聞乘。但聲聞之人從他聞法。居弟子位。外無相好內智不深。獨靜山間無師自悟福德利根名辟支佛。為說緣覺令舍聲聞乘。緣覺之人雖無師自悟而智猶未圓。經結習不斷獨善自身慈悲心薄。唯有佛乘最為無上。眾德斯備結習永亡。自利已滿廣能度他。故說佛乘令舍緣覺。然昔欲示漸舍法門故說五乘。稟教之徒不解佛意。遂保三乘皆是究竟也。
問。為五人說五為一人說五。
答。具二義也。如恒河中七人具七。一人具七。
問。今昔說五云何異。
答。昔說五乘二乘明未極。三已究竟。今說五者如華嚴說漸舍法門。
問。上雲華嚴敘昔意云何言今說五耶。
答。今教敘昔教所表意也。
次論開合同異。
問。論明五善勝鬘辨四藏。法華三草二木。云何同異。
答。五善者人天為二善。二乘為一善。佛菩薩為二善。以人天五戒十善優劣不同故開為二。二乘利鈍根為異。而智斷義齊故合為一。佛與菩
【現代漢語翻譯】 現代漢語譯本：云。三惡道苦是指惡道眾生的苦難。閻羅王苦則是惡道之王的苦難。因此，三惡道中都是苦難聚集。想要捨棄這些苦難，應當修持五戒。修持五戒的因緣，就能得到人身，所以說五戒是人乘。但是，人道中鈍根者短壽，快樂少而痛苦多。想要脫離這些，應當修持十善。修持十善的因緣，就能感得天報，稱為天乘。其次說三界都是苦，無常敗壞，如同燒紅的鐵丸，沒有可以貪戀的地方。爲了脫離這些苦難，宣說聲聞乘。但是，聲聞之人是從他人聽聞佛法，處於弟子的位置，外在沒有殊勝的相好，內在智慧不深。獨自在山間靜修，沒有老師而自己領悟的，有福德和利根的，稱為辟支佛（Pratyekabuddha，獨覺佛）。為他們宣說緣覺乘，令其捨棄聲聞乘。緣覺之人雖然沒有老師而自己領悟，但智慧仍然不夠圓滿，煩惱習氣沒有斷除，只顧自己解脫，慈悲心薄弱。只有佛乘最為無上，各種功德都具備，煩惱習氣永遠斷除，自利已經圓滿，還能廣泛地度化他人。所以宣說佛乘，令其捨棄緣覺乘。然而，過去是爲了顯示逐漸捨棄法門的方便，所以宣說了五乘。接受教導的人不理解佛的真實意圖，於是堅持認為三乘都是究竟的。
問：是為五個人說五乘，還是為一個人說五乘？
答：兩種含義都具備。如同恒河中，七個人各自具備七，一個人也具備七。
問：現在所說的五乘和過去所說的五乘有什麼不同？
答：過去所說的五乘，二乘的意義闡述得不夠透徹，認為三乘已經究竟。現在所說的五乘，如同《華嚴經》（Avatamsaka Sutra）所說，是逐漸捨棄法門的方便。
問：上面說《華嚴經》敘述的是過去的意思，為什麼又說是現在所說的五乘呢？
答：現在的教法敘述的是過去教法所要表達的意義。
接下來討論開合（開顯與合攝）的同異。
問：論中說明五善，勝鬘經（Śrīmālādevī Siṃhanāda Sūtra）辨別四藏，法華經（Lotus Sutra）說三草二木，這些有什麼相同和不同？
答：五善中，人天道為二善，二乘為一善，佛菩薩為二善。因為人天道的五戒十善有優劣不同，所以開為二。二乘的利根和鈍根有差異，但智慧和斷證的意義相同，所以合為一。佛與菩薩
【English Translation】 English version: Cloud. The suffering of the three evil realms refers to the suffering of beings in the evil realms. The suffering of King Yama (Yamaraja, the king of hell) refers to the suffering of the king of the evil realms. Therefore, all three evil paths are gatherings of suffering. If you want to abandon these sufferings, you should practice the five precepts. The cause and condition of practicing the five precepts will lead to obtaining a human body, so it is said that the five precepts are the human vehicle (Manushya-yana). However, in the human realm, those with dull faculties have short lives, little happiness, and much suffering. If you want to escape these, you should practice the ten wholesome actions. The cause and condition of practicing the ten wholesome actions will lead to heavenly rewards, called the heavenly vehicle (Deva-yana). Next, it is said that the three realms are all suffering, impermanent, and subject to destruction, like a burning iron ball, with nothing to be desired. To escape these sufferings, the Sravaka-yana (the vehicle of the hearers) is taught. However, Sravakas hear the Dharma from others and are in the position of disciples, without excellent physical characteristics and with shallow inner wisdom. Those who practice alone in the mountains, realizing enlightenment without a teacher, and possessing merit and sharp faculties are called Pratyekabuddhas (Solitary Buddhas). The Pratyekabuddha-yana (the vehicle of the solitary realizer) is taught to them, causing them to abandon the Sravaka-yana. Although Pratyekabuddhas realize enlightenment without a teacher, their wisdom is still not complete, their habitual tendencies are not eradicated, they only care about their own liberation, and their compassion is weak. Only the Buddha-yana (the vehicle of the Buddha) is the most supreme, possessing all virtues, with habitual tendencies permanently eradicated, self-benefit already fulfilled, and able to widely liberate others. Therefore, the Buddha-yana is taught, causing them to abandon the Pratyekabuddha-yana. However, in the past, it was to show the expedient of gradually abandoning the Dharma, so the five vehicles were taught. Those who receive the teachings do not understand the Buddha's true intention, and thus insist that the three vehicles are all ultimate.
Question: Is the five vehicles taught to five different people, or to one person?
Answer: Both meanings are included. Just like in the Ganges River, seven people each possess seven, and one person also possesses seven.
Question: What is the difference between the five vehicles taught now and the five vehicles taught in the past?
Answer: In the past, the meaning of the two vehicles was not explained thoroughly, and it was thought that the three vehicles were already ultimate. The five vehicles taught now, as described in the Avatamsaka Sutra (Flower Garland Sutra), are an expedient for gradually abandoning the Dharma.
Question: Above, it says that the Avatamsaka Sutra describes the meaning of the past, so why is it said that the five vehicles are taught now?
Answer: The current teaching describes the meaning that the past teaching intended to express.
Next, we will discuss the similarities and differences of opening and closing (expanding and condensing).
Question: The treatise explains the five wholesome paths, the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Srimala Sutra) distinguishes the four stores of consciousness, and the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) speaks of the three herbs and two trees. What are the similarities and differences between these?
Answer: Among the five wholesome paths, the human and heavenly paths are two wholesome paths, the two vehicles (Sravaka and Pratyekabuddha) are one wholesome path, and the Buddhas and Bodhisattvas are two wholesome paths. Because the five precepts and ten wholesome actions of the human and heavenly paths have differences in superiority and inferiority, they are divided into two. The sharp and dull faculties of the two vehicles are different, but the meaning of wisdom and severance is the same, so they are combined into one. Buddhas and Bodhisattvas
薩萬行萬德因果升降。宜開為兩。五善則開大合小。五乘則開小合大。四藏則合凡開聖。五乘則凡聖俱開也。此皆隨緣不同不須曲會也。三草二木者有人言。人天為小草二乘為中草。外凡為大草內凡為小樹。初地至十地為大樹。有人言內凡為大草。初地至七地皆為小樹。八地為大樹。
評曰。位義難明。今以合譬為正。合二草譬如前判也。合大草云求世尊處我當作佛。行精進定是名大草。既稱佛道必應從外凡十信位至內凡三十心。此四十心皆是大草。所以然者。未得無生植根猶淺。宜與草名。又既以二乘為中草。則地前四十心皆屬菩薩。故云名大草也。初地至六地名為小樹。七地已上名為大樹。
問。何以知然。
答。釋論判無生有兩位。一初地二七地。晚見法華論亦云初地無生七地無生。無生既兩樹亦例然。
問。此經云何證七地為大樹耶。
答。釋論云位居七地得無生忍具六神通。此經云得神通力轉不退輪。故相會也。
問。何以知初地如小樹。
答。論既云初地得無上。此經云又諸佛子決定無疑。無疑即是斷道。以地前煩惱未斷不得稱為無疑。又初果人擬菩薩初地。初果既斷疑。今初地亦爾。又地論云。初地名決定位。此四處文皆相扶也。次論三草二木位次第義。
【現代漢語翻譯】 現代漢語譯本： 薩萬行萬德因果的升降變化，適宜將其分為兩種情況。五善（人、天、聲聞、緣覺、菩薩）是開大合小，即展開來說是五善道，合起來說還是在三界內。五乘（地獄、餓鬼、畜生、人、天）則是開小合大，展開來說是五乘，合起來說還是輪迴。四藏（聲聞藏、緣覺藏、菩薩藏、佛藏）是合凡開聖，即合起來說凡夫，展開來說是聖人。五乘則是凡聖都展開了。這些都隨著因緣不同而變化，不必強求一致。 『三草二木』有人說，人天是小草，聲聞緣覺是中草，外凡（十信位前的凡夫）是大草，內凡（十信位到三賢位的凡夫）是小樹，初地到十地是大樹。也有人說內凡是大草，初地到七地都是小樹，八地是大樹。 評判說：位次的意義難以明確，現在用比喻來校正。合二草的比喻如同前面的判決。合大草說『求世尊處我當作佛』，行精進定，這叫做大草。既然稱為佛道，必定應該從外凡十信位到內凡三十心。這四十心都是大草。之所以這樣說，是因為未得無生法忍，根基還淺，適宜稱為草。又既然以二乘為中草，那麼地前四十心都屬於菩薩，所以說名為大草。初地到六地名為小樹，七地以上名為大樹。 問：憑什麼知道是這樣呢？ 答：《釋論》判無生法忍有兩個位次：一是初地，二是七地。《法華論》也說初地無生，七地無生。無生法忍既然有兩個位次，樹也應該以此類推。 問：這部經如何證明七地是大樹呢？ 答：《釋論》說，位居七地，得到無生法忍，具足六神通。這部經說，『得神通力，轉不退輪』，所以兩者相符。 問：憑什麼知道初地像小樹呢？ 答：《釋論》既然說初地得到無生法忍，這部經說『又諸佛子，決定無疑』，無疑就是斷除了見惑和思惑。因為地前煩惱未斷，不得稱為無疑。又初果人比擬菩薩初地，初果既然斷除了疑，那麼初地也是這樣。又《地論》說，初地名為決定位。這四處經文都互相扶持。下面討論三草二木位次的意義。
【English Translation】 English version: The rise and fall of cause and effect of Sarva-ananta-guna-phala (all kinds of merits and virtues) should be divided into two categories. The five good paths (humans, devas, Sravakas, Pratyekabuddhas, Bodhisattvas) are 'opening the large and combining the small,' meaning that when expanded, they are the five good paths, but when combined, they are still within the Three Realms. The five vehicles (hell beings, hungry ghosts, animals, humans, devas) are 'opening the small and combining the large,' meaning that when expanded, they are the five vehicles, but when combined, they are still in Samsara. The four treasuries (Sravaka Pitaka, Pratyekabuddha Pitaka, Bodhisattva Pitaka, Buddha Pitaka) are 'combining the mundane and opening the sacred,' meaning that when combined, they are mundane beings, but when expanded, they are sages. The five vehicles open both the mundane and the sacred. These all vary according to conditions, so there is no need to force consistency. Regarding the 'three grasses and two trees,' some say that humans and devas are small grasses, Sravakas (hearers) and Pratyekabuddhas (solitary realizers) are medium grasses, outer ordinary beings (before the ten stages of faith) are large grasses, inner ordinary beings (from the ten stages of faith to the three worthy positions) are small trees, and the first to tenth Bhumis (grounds) are large trees. Others say that inner ordinary beings are large grasses, the first to seventh Bhumis are all small trees, and the eighth Bhumi is a large tree. Commentary: The meaning of the positions is difficult to clarify. Now, let's use metaphors to correct it. The metaphor of combining the two grasses is like the previous judgment. Combining the large grass says, 'Seeking the place of the World Honored One, I shall become a Buddha,' practicing diligent concentration, this is called large grass. Since it is called the Buddha path, it must be from the outer ordinary ten stages of faith to the inner ordinary thirty minds. These forty minds are all large grasses. The reason for this is that without obtaining Anutpattika-dharma-kshanti (no-birth forbearance), the roots are still shallow, so it is appropriate to call them grass. Also, since the two vehicles are considered medium grasses, then the forty minds before the Bhumis all belong to Bodhisattvas, so it is called large grass. The first to sixth Bhumis are called small trees, and the seventh Bhumi and above are called large trees. Question: How do we know this is so? Answer: The Shastra (treatise) judges that Anutpattika-dharma-kshanti has two positions: one is the first Bhumi, and the other is the seventh Bhumi. The Lotus Sutra also says that the first Bhumi has no-birth, and the seventh Bhumi has no-birth. Since Anutpattika-dharma-kshanti has two positions, the trees should also follow this analogy. Question: How does this Sutra prove that the seventh Bhumi is a large tree? Answer: The Shastra says that residing in the seventh Bhumi, one obtains Anutpattika-dharma-kshanti and possesses the six supernormal powers. This Sutra says, 'Obtaining the power of supernormal abilities, turning the irreversible wheel,' so they correspond. Question: How do we know that the first Bhumi is like a small tree? Answer: Since the Shastra says that the first Bhumi obtains Anutpattika-dharma-kshanti, this Sutra says, 'Moreover, all Buddha's children are definitely without doubt,' without doubt means cutting off the delusions of views and thoughts. Because the afflictions before the Bhumis have not been cut off, one cannot be called without doubt. Also, the person of the first fruit (Sotapanna) is compared to the first Bhumi of a Bodhisattva. Since the first fruit has cut off doubt, so is the first Bhumi. Also, the Dasabhumika Sutra says that the first Bhumi is called the position of certainty. These four passages of text all support each other. Next, we will discuss the meaning of the order of the three grasses and two trees.
人天為世間故譬之小草。二乘為出世故譬之中草。此從世至出世也。十信已上回向已還。此四十心即是大乘名為大草。此從小入大也。登地已上六地已還名為小樹。此從凡夫至聖也。七地已上十地已還名為大樹。此即從淺至深。斯則總攝凡聖收羅大小。故有三草二木之譬也。
一音義。
問。經明一云一雨隨根受潤。與一音說法隨類異解此有何異。
答。有同有異。異者雲雨來意。如說經因緣中辨之。今略舉二意。一者取無心而能普益。二者欲顯同一正道隨根成異也。一音者欲明如來三密不可思議。凡夫二乘不能測度。所以然者。下位之人但以一音令緣同聞一。不能以一音令萬類異聞。唯佛能爾故名口密不可思議也。
問。上來所明一音與一雨義異。云何復是同耶。
答。一云一雨同明一教。但得隨根成異。一音亦為顯一道。隨類萬差。此無異也。
問。云何名為一音耶。
答。有人言。唯一法身。法身不二故名為一。從一法身出音。以法身為名故云一音也。
評曰。大品釋相好。云以一音報眾聲。不明法身故非解也。有人言一時中並出眾音。故云一音也。
評曰。經但云一音不云眾音並出。亦非所用。有人言身為天竺之身。音為天竺之音。故云一音。
【現代漢語翻譯】 現代漢語譯本 人天（人和天人，指世間眾生）相對於世間而言，可以比作小草。聲聞乘和緣覺乘（二乘）相對於出世而言，可以比作中草。這是從世間到出世間的比喻。十信位以上，迴向位以下，這四十心位就是大乘，名為大草。這是從小乘進入大乘的比喻。登地（菩薩初地）以上，六地以下，名為小樹。這是從凡夫到聖人的比喻。七地以上，十地以下，名為大樹。這是從淺到深的比喻。這總括了凡夫和聖人，收羅了大乘和小乘。所以有三草二木的比喻。
一音義。
問：經中說『一云一雨隨根受潤』，與『一音說法隨類異解』，這二者有什麼不同？
答：有相同之處，也有不同之處。不同之處在於雲雨的來意，如在《說經因緣》中辨析的那樣。現在簡略地舉出兩種意思。一是取其無心而能普遍利益眾生。二是想要顯示同一正道隨眾生根器不同而成就差異。一音說法，是要說明如來的三密（身密、語密、意密）不可思議，凡夫和二乘不能測度。為什麼這樣說呢？因為下位之人只能用一個聲音讓有緣眾生共同聽聞一個聲音，不能用一個聲音讓萬類眾生聽到不同的理解。只有佛才能做到這樣，所以稱為口密不可思議。
問：上面所說的一音與一雨的意義不同，為什麼又是相同的呢？
答：一云一雨共同說明一個教法，只是能夠隨著眾生的根器不同而成就差異。一音說法也是爲了顯示一道，隨著種類不同而有萬種差別。這沒有不同。
問：什麼叫做一音呢？
答：有人說，唯一法身（佛的真如之身）。法身不是二元的，所以叫做一。從一法身發出聲音，以法身為名，所以說一音。
評：在《大品般若經》中解釋相好時，說『以一音報眾聲』，沒有說明法身，所以不是正確的解釋。有人說，一時之中同時發出眾多聲音，所以說一音。
評：經中只說一音，沒有說眾多聲音同時發出，也不是正確的解釋。有人說，身是天竺（印度）的身，音是天竺的音，所以說一音。
【English Translation】 English version Humans and Devas (beings in the human and heavenly realms), in relation to the world, can be likened to small grasses. Śrāvakayāna and Pratyekabuddhayāna (Two Vehicles), in relation to transcendence, can be likened to medium grasses. This is a metaphor for moving from the mundane to the transcendent. The forty minds from the Ten Faiths upwards to the stage of turning towards enlightenment are the Mahāyāna, called large grasses. This is a metaphor for entering the Mahāyāna from the small. Those who have attained the first Bhumi (Bodhisattva's first ground) and below the sixth Bhumi are called small trees. This is a metaphor for moving from ordinary beings to sages. Those who have attained the seventh Bhumi and below the tenth Bhumi are called large trees. This is a metaphor for moving from the shallow to the deep. This encompasses all ordinary beings and sages, and includes both the Mahāyāna and the small. Therefore, there is the metaphor of the three grasses and two trees.
The meaning of 'One Sound'.
Question: The sutra says, 'One cloud and one rain nourish according to the roots,' and 'One sound of Dharma explains differently according to the type.' What is the difference between these two?
Answer: There are similarities and differences. The difference lies in the intention of the clouds and rain, as explained in the 'Causes and Conditions of Explaining the Sutras.' Now, I will briefly mention two meanings. First, it takes the idea of being unintentional yet universally beneficial. Second, it wants to show that the same right path achieves differences according to the different capacities of beings. 'One sound' is to explain the inconceivable Three Mysteries (body, speech, and mind) of the Tathāgata, which ordinary beings and the Two Vehicles cannot fathom. Why is this so? Because people of lower levels can only use one sound to allow those who are destined to hear the same sound, and cannot use one sound to allow all kinds of beings to hear different understandings. Only the Buddha can do this, so it is called the inconceivable mystery of speech.
Question: The meaning of 'one sound' and 'one rain' mentioned above are different, so why are they the same?
Answer: 'One cloud' and 'one rain' both explain one teaching, but they can achieve differences according to the different capacities of beings. 'One sound' also aims to reveal one path, with myriad differences according to the type. There is no difference in this.
Question: What is called 'one sound'?
Answer: Some say that it is the only Dharmakāya (the body of truth of the Buddha). The Dharmakāya is not dual, so it is called 'one.' The sound comes from the one Dharmakāya, and it is named after the Dharmakāya, so it is called 'one sound.'
Commentary: When explaining the characteristics and marks in the Mahaprajnaparamita Sutra, it says, 'Repaying all sounds with one sound,' without explaining the Dharmakāya, so it is not a correct explanation. Some say that many sounds are emitted simultaneously in one moment, so it is called 'one sound.'
Commentary: The sutra only says 'one sound,' not that many sounds are emitted simultaneously, so it is also not the correct explanation. Some say that the body is the body of India (Tianzhú), and the sound is the sound of India, so it is called 'one sound.'
評曰。佛能隨咄一音非局天竺。又有人言五音之中隨用一音。
評曰。佛既托一方之跡受一土之音。五音義通亦非所用也。今所明者此義多含略明四種。一者依藥草品明一大云普覆。一大雨遍洽。喻一乘大法音。故名一音。但大緣悟大故稱于大。小緣悟小小不稱為大。故一音之名主一大乘音也。
問。云何小不稱大。
答。如說大般涅槃。而道成羅漢。維摩經廣辨凈佛國土。而取證小乘。如是等皆是小緣。聞大而不稱大。故一音之名正主于大也。
問。此經何故一音遍主大耶。
答。欲顯唯有一乘無有五乘。故一音主大乘也。
問。何以知一音遍主大耶。
答。經云一大云一大雨。故知主一大乘音也。二者如凈名所辨。明如來一音說法而萬類異解。
問。此據何一音耶。
答。既云佛以一音說法即是佛音。佛音者一梵音。
問。何故主一梵音。
答。就一方化跡托形天竺報得梵音。是以一音主梵音也。
問。此言何所出耶。
答。毗婆娑中作此說也。佛于鹿園以一梵音演說四諦。五人則聞人語說四諦。八萬天則聞天語說四諦。地夜叉聞夜叉語說四諦。故唱告之。如是展轉聞至於梵世。故知一音主梵音也。
問。為是梵天
音故名梵音。如報得天眼故名天眼耶。
答。不爾。此是八種音中清凈最妙音名為梵音。非梵天音也。故釋論云佛生人中受人法故是人音。又若是梵天音者人則不聞。故知非也。
問。釋論云小乘法中無不可思議。如六十劫說法華經謂如食頃。云何三藏中明以一音說法隨類解耶。
答。小乘雖無六十劫說法華經。不可思議有餘五不可思議。謂佛力龍力等。今一音說法即是明佛不可思議也。次言一音者不必但局梵音。如來隨吐一音能令異類各聞。故名一音也。又一音者人聞即人音天聞則天音。非人非天也。以是天人音故名為多。以非人非天故名一音。乃至聲聞聞小菩薩聞大。而音非大非小故名為一也。
問。人聞則人音天聞則天音。而音非人非天者。亦應一緣聞則音一多緣聞則音多。而音非一非多也。
答曰。然也。
問。若爾音緣聞則音。非音緣聞則非音。
答曰。亦然也。是故經云。同在一座有人聞佛說法。有人見佛默然。如肇師云。心生於有心像出於有像。即其事也。
問。若爾前何故言一音耶。
答。正為下位之人不能以一音令萬類異解。嘆佛能爾。故明一音也。
問。云何但說一音令萬類異聞。
答。華嚴前後略明三事。一者明佛能出
【現代漢語翻譯】 現代漢語譯本： 問：因為聲音清凈，所以叫做梵音嗎？就像因為報應而得到天眼，所以叫做天眼嗎？
答：不是這樣的。這是八種聲音中最清凈最美妙的聲音，所以叫做梵音，不是梵天（Brahmā，色界天的最高神）的聲音。所以《釋論》（Mahāprajñāpāramitopadeśa，大智度論）中說，佛（Buddha，覺悟者）生在人間，接受人間的法則，所以是人音。而且如果是梵天的聲音，人就聽不見。所以知道不是梵天的聲音。
問：《釋論》中說，小乘法（Hinayana，聲聞乘）中沒有不可思議的事情，比如六十劫（kalpa，極長的時間單位）說《法華經》（Lotus Sutra，妙法蓮華經），就像吃一頓飯的時間。為什麼三藏（Tripiṭaka，佛教經典的總稱）中說，用一種聲音說法，各種眾生都能理解呢？
答：小乘雖然沒有六十劫說《法華經》這種不可思議的事情，但還有其餘五種不可思議，比如佛力（Buddha's power）、龍力（Nāga's power）等。現在說用一種聲音說法，就是說明佛的不可思議。其次，說一種聲音，不一定只侷限於梵音。如來（Tathāgata，佛的稱號之一）隨意發出一種聲音，能讓不同的眾生各自聽到自己能理解的。所以叫做一種聲音。而且一種聲音，人聽到就是人音，天聽到就是天音，不是人也不是天。因為是天人音，所以叫做多。因為不是人也不是天，所以叫做一種聲音。乃至聲聞（Śrāvaka，聽聞佛法而修行的弟子）聽到的是小乘法，菩薩（Bodhisattva，發菩提心利益眾生的修行者）聽到的是大乘法，而聲音不是大也不是小，所以叫做一。
問：人聽到就是人音，天聽到就是天音，而聲音不是人也不是天。也應該一個因緣聽到就是一種聲音，多個因緣聽到就是多種聲音，而聲音不是一也不是多。
答：是的。
問：如果這樣，聲音因緣聽到就是聲音，非聲音因緣聽到就不是聲音。
答：也是這樣。所以經中說，同在一座，有人聽到佛說法，有人看到佛默然。就像肇法師（僧肇）說的心生於有心，像出於有像，就是這個道理。
問：如果這樣，前面為什麼說一種聲音呢？
答：正是因為下位的人不能用一種聲音讓萬類眾生理解不同的內容，讚歎佛能做到這樣，所以說明一種聲音。
問：為什麼只說一種聲音就能讓萬類眾生聽到不同的內容呢？
答：《華嚴經》（Avataṃsaka Sūtra，大方廣佛華嚴經）前後略微說明了三件事。一是說明佛能發出……
【English Translation】 English version: Question: Is it because the sound is pure that it is called Brahmā sound (梵音)? Is it like obtaining the divine eye (天眼) through retribution, so it is called divine eye?
Answer: Not so. This is the purest and most wonderful sound among the eight kinds of sounds, so it is called Brahmā sound, not the sound of Brahmā (梵天). Therefore, the Śāstra (釋論, Mahāprajñāpāramitopadeśa) says that the Buddha (佛) was born among humans and accepts human laws, so it is a human sound. Moreover, if it were the sound of Brahmā, humans would not hear it. Therefore, it is known that it is not.
Question: The Śāstra says that there is nothing inconceivable in the Hinayana (小乘) teachings, such as preaching the Lotus Sutra (法華經, Saddharma Puṇḍarīka Sūtra) for sixty kalpas (劫), as if it were the time of a meal. Why does the Tripiṭaka (三藏) state that with one sound of Dharma, all beings understand according to their kind?
Answer: Although the Hinayana does not have the inconceivable event of preaching the Lotus Sutra for sixty kalpas, there are five other inconceivable things, such as the Buddha's power (佛力), the Nāga's power (龍力), etc. Now, saying that the Dharma is preached with one sound is to illustrate the Buddha's inconceivable power. Secondly, saying 'one sound' does not necessarily refer only to the Brahmā sound. The Tathāgata (如來) can emit any sound and allow different beings to hear what they can understand. Therefore, it is called 'one sound.' Moreover, 'one sound' means that when humans hear it, it is a human sound; when gods hear it, it is a divine sound; it is neither human nor divine. Because it is a sound for both gods and humans, it is called 'many.' Because it is neither human nor divine, it is called 'one sound.' Even the Śrāvakas (聲聞) hear the small vehicle (小乘), and the Bodhisattvas (菩薩) hear the great vehicle (大乘), but the sound is neither large nor small, so it is called 'one.'
Question: Humans hear a human sound, gods hear a divine sound, but the sound is neither human nor divine. Should it also be that if one condition hears it, it is one sound; if many conditions hear it, it is many sounds; but the sound is neither one nor many?
Answer: That is so.
Question: If so, if a sound is heard due to conditions, it is a sound; if a non-sound is heard due to conditions, it is not a sound.
Answer: That is also so. Therefore, the sutra says that in the same seat, some hear the Buddha preaching the Dharma, and some see the Buddha in silence. It is like what Master Zhao (肇法師, Sengzhao) said: 'The mind arises from what exists in the mind, and the image arises from what exists in the image.' That is the principle.
Question: If so, why did you say 'one sound' earlier?
Answer: It is precisely because people of lower capacity cannot use one sound to allow all kinds of beings to understand different meanings, praising the Buddha's ability to do so, that 'one sound' is explained.
Question: How can just saying one sound allow all kinds of beings to hear different meanings?
Answer: The Avataṃsaka Sūtra (華嚴經) briefly explains three things before and after. First, it explains that the Buddha can emit...
眾生數等音。餘人不能爾。唯佛獨能故佛不思議。二者佛能於一音中並出眾生數等音。故一切眾生各有所聞。此明餘人不能於一音中出一切音佛能爾也。三者一音說法。能令一切各有所聞。亦不分一音以為多音。余不能爾唯佛獨能若爾者具三種義。不可局之。以一此三。皆是顯佛口密不思議事。口密既三身亦如是。
問。華嚴性起品云。大梵天王以少方便大千眾生皆見己身亦不分身。若爾餘人亦能何故唯佛耶。
答。彼唯局大千如來普周法界。彼則有心所作。如來無心化物。又菩薩眼入三昧。耳出正受。觀眼無生說空非有。彼不能爾。何由及佛。
問。此四種辨一音。今昔明之以何為正。
答。通皆具也。但有唯一乘音。正在今教。餘三通今昔也。
問。佛有二種光一常光。初生至滅常自有之。即丈光相。二非常光。隨時示現。一音說法令萬類異解。為是常音為是示現。
答。八十種好中雲以一音報眾聲。若爾此是佛常音也。
問。一音說法有幾事耶。
答。依凈名經略明三種。一者佛隨吐一音萬類異解。六道眾生皆謂佛各同其語也。二者但說一法隨義普行。好施者聞施好戒者聞戒各蒙利益。三者明說事是同而欣憂兼發。此有二事如說一苦法生四種心。有人聞苦生
【現代漢語翻譯】 現代漢語譯本：眾生的數量和聲音種類一樣多。其他人做不到這樣，只有佛才能做到，所以佛是不可思議的。第二點是佛能在一個聲音中同時發出和眾生數量一樣多的聲音，所以一切眾生都能聽到不同的聲音。這說明其他人不能在一個聲音中發出一切聲音，只有佛才能做到。第三點是一個聲音說法，能讓一切眾生各自聽到不同的內容，也不會把一個聲音分成多個聲音。其他人做不到這樣，只有佛才能做到。如果這樣說，就具備了三種含義，不能侷限於一種。這三種都是顯示佛口語秘密不可思議的事情。口語秘密既然有三種，身也是這樣。
問：華嚴經《性起品》中說，大梵天王用很少的方便，就能讓大千世界的眾生都看到自己的身體，也不會分身。如果這樣，其他人也能做到，為什麼只有佛才能做到呢？（大梵天王：色界諸天之主）
答：他只是侷限於大千世界，而如來是普遍周遍法界的。他是用有心的方式來化度眾生，而如來是用無心的方式來化度眾生。還有菩薩的眼睛進入三昧，耳朵發出正受，觀察眼睛無生，說空不是有。他不能做到這樣，怎麼能和佛相比呢？（三昧：佛教中的一種禪定狀態；正受：正確的感受）
問：這四種辨析一個聲音，現在和過去說明，以哪個為正確呢？
答：都具備。但只有唯一佛乘的聲音，正在現在的教法中。其餘三種貫通過去和現在。
問：佛有兩種光，一種是常光，從初生到涅槃常有，就是丈六金身的光相。另一種是非常光，隨時示現。一個聲音說法，讓萬類眾生理解不同，這是常光還是示現的光呢？
答：八十種好中說，用一個聲音回答眾多的聲音。如果這樣，這就是佛的常光。
問：一個聲音說法有幾件事呢？
答：依據《維摩詰經》略微說明三種。一是佛隨口說出一個聲音，萬類眾生理解不同，六道眾生都認為佛說的是各自的語言。二是隻說一種法，隨著義理普遍施行，喜歡佈施的人聽到佈施，喜歡持戒的人聽到持戒，各自得到利益。三是明明說的是同一件事，卻欣喜和憂愁兼而有之。這裡有兩件事，比如說到一種苦法，產生四種心。
【English Translation】 English version: The number of sentient beings is equal to the number of sounds. Others cannot do this; only the Buddha can, so the Buddha is inconceivable. Secondly, the Buddha can emit as many sounds as there are sentient beings in one sound, so all sentient beings can hear different sounds. This illustrates that others cannot emit all sounds in one sound, but only the Buddha can. Thirdly, one sound of Dharma can allow all sentient beings to hear different contents, and it will not divide one sound into multiple sounds. Others cannot do this; only the Buddha can. If so, it has three meanings and cannot be limited to one. These three are all manifestations of the Buddha's speech secret and inconceivable matters. Since there are three speech secrets, the body is also like this.
Question: The 'Nature Arising' chapter of the Avatamsaka Sutra says that the Great Brahma King can use a small expedient to allow the sentient beings of the great chiliocosm to see his body without dividing himself. If so, others can also do it, so why only the Buddha? (Great Brahma King: Lord of the heavens in the Form Realm)
Answer: He is only limited to the great chiliocosm, while the Tathagata is universally pervasive throughout the Dharma Realm. He transforms sentient beings with a mind, while the Tathagata transforms sentient beings without a mind. Furthermore, a Bodhisattva's eyes enter Samadhi, and the ears emit correct reception, observing the eyes as unproduced, and saying that emptiness is not existence. He cannot do this, so how can he compare to the Buddha? (Samadhi: A state of meditative consciousness; Correct reception: Correct feeling)
Question: These four kinds of distinguishing one sound, explained now and in the past, which is correct?
Answer: All are complete. But only the sound of the One Vehicle is in the present teaching. The other three connect the past and present.
Question: The Buddha has two kinds of light: one is constant light, which is always present from birth to Nirvana, which is the light of the sixteen-foot golden body. The other is impermanent light, which manifests at any time. One sound of Dharma allows all kinds of beings to understand differently. Is this constant light or manifested light?
Answer: The eighty minor marks say that one sound answers many sounds. If so, this is the Buddha's constant sound.
Question: How many things are there in one sound of Dharma?
Answer: According to the Vimalakirti Sutra, there are briefly three kinds. First, the Buddha utters one sound, and all kinds of beings understand differently. The beings of the six realms all think that the Buddha is speaking their respective languages. Second, only one Dharma is spoken, and it is universally practiced according to its meaning. Those who like giving hear giving, and those who like keeping precepts hear keeping precepts, and each receives benefits. Third, it is clear that the matter is the same, but joy and sorrow arise together. There are two things here, such as speaking of one suffering Dharma, and four kinds of minds arise.
怖畏有人聞苦欲脫之。故生歡喜。有人聞苦心生厭離有人聞苦實知是苦斷于疑心也。二者聞四種法生四種心。如聞三塗苦則怖。聞人天妙樂則喜。聞不凈則厭離。聞因果則斷疑。兩義中前意正也。
授記品 明授記義 論曰十種因緣為二乘授記。如前說。
問。若此經明授記者何故凈名廣破授記。又思益經云。愿我生生不聞授記名字。大品云。若住阿鞞跋致及授記皆是戲論。今何因緣故明授記耶。
答。不相違也。菩薩之人言有記可授有人能受。則是人法之見。為破此病故言無記。二乘之人謂不得記但菩薩得記。為二乘人故明授記。此是各各為人門也。又有二諦。為世諦故明有記。為第一義門故說無記。二言皆實也。又經明無記者此辨記無所記。今明記者此是無所記故名為記。般若明無所得即是得。以是得無所得也。但授記有二種三種四種六種九種十種。
二種者有八種二。初明通別二。所言通記者。如法師品說。若佛在世及滅度后聞法華經一偈一句。一念隨喜皆與授記。所以然者。唯有一乘無有餘乘。故無異路必得作佛。二者別記謂。于佛前別授劫數之記。如三週說法三根人得授記也。第二二種者。一正因門授記。二緣因門授記。正因門授記者如常不輕菩薩說。四眾皆當作佛。然此四眾未
【現代漢語翻譯】 現代漢語譯本：有人因為害怕痛苦而想要擺脫它，所以產生歡喜心。有人聽到痛苦就心生厭離。有人聽到痛苦，真正認識到這就是痛苦，從而斷除疑心。這兩種人聽到四種法會產生四種心：聽到三惡道的痛苦就感到害怕，聽到人天道的妙樂就感到歡喜，聽到不凈之物就感到厭離，聽到因果關係就斷除疑心。這兩種意義中，前一種意義是正確的。
《授記品》闡明授記的意義。論中說，有十種因緣可以為二乘（聲聞乘和緣覺乘）授記，如前面所說。
問：如果這部經闡明授記，為什麼《維摩詰經》（凈名）廣泛地破斥授記？而且《思益經》說：『愿我生生世世不聽到授記的名字。』《大品般若經》說：『如果執著于阿鞞跋致（不退轉）以及授記，都是戲論。』現在因為什麼因緣要闡明授記呢？
答：這並不矛盾。《維摩詰經》認為菩薩執著于『有記可授』和『有人能受』，這是人法二執的見解。爲了破除這種執著，所以說『無記』。二乘人認為自己不能得到授記，只有菩薩才能得到授記，爲了二乘人的緣故，所以闡明授記。這是針對不同根器的人而設的方便之門。還有世俗諦和第一義諦兩種真理。爲了世俗諦的緣故，闡明『有記』；爲了第一義諦的緣故，闡明『無記』。這兩種說法都是真實的。而且經中闡明『無記』，這是爲了辨明『記』沒有所記的對象。現在闡明『有記』，這是因為沒有所記的對象，所以才稱為『記』。《般若經》闡明『無所得』，這正是『得』，因為這是『得無所得』。但是授記有二種、三種、四種、六種、九種、十種。
二種授記有八種不同的解釋。首先闡明通記和別記兩種。所謂的通記，如《法師品》所說：『如果佛在世或者滅度后，聽到《法華經》的一偈一句，哪怕只是一念隨喜，都給予授記。』之所以這樣，是因為只有一乘（佛乘），沒有其他的乘，所以沒有其他的道路，必定能夠成佛。第二種是別記，指的是在佛前分別授與成佛的劫數之記，如三週說法中，三種根器的人得到授記。第二種二種授記，一是正因門授記，二是緣因門授記。正因門授記，如常不輕菩薩所說：『四眾（比丘、比丘尼、優婆塞、優婆夷）都應當成佛。』然而這四眾還沒有...
【English Translation】 English version: Some people, fearing suffering, desire to escape it, and therefore generate joy. Some, upon hearing of suffering, develop aversion. Some, upon hearing of suffering, truly recognize it as suffering and thereby sever doubts. These two types of people generate four types of minds upon hearing the four types of Dharma: hearing of the suffering of the three evil realms, they feel fear; hearing of the wonderful bliss of humans and devas, they feel joy; hearing of impurity, they develop aversion; hearing of cause and effect, they sever doubts. Of these two meanings, the former is correct.
The chapter on 'Bestowal of Prophecies' clarifies the meaning of prophecies. The treatise states that there are ten causes and conditions for bestowing prophecies upon the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), as previously mentioned.
Question: If this sutra clarifies the bestowal of prophecies, why does the Vimalakīrti Nirdeśa Sūtra (Neti-nāma) extensively refute the bestowal of prophecies? Furthermore, the Śrīmālādevī Siṃhanāda Sūtra says, 'May I never hear the name of prophecy in any of my future lives.' The Mahāprajñāpāramitā Sūtra says, 'If one clings to avaivartika (non-retrogression) and prophecies, it is all mere play.' Why, then, are we now clarifying the bestowal of prophecies?
Answer: These are not contradictory. The Vimalakīrti Nirdeśa Sūtra considers that Bodhisattvas are attached to the views of 'there is a prophecy to be bestowed' and 'there is someone who can receive it,' which are the views of attachment to persons and phenomena. To break this attachment, it speaks of 'non-prophecy'. The Two Vehicles believe that they cannot receive prophecies, only Bodhisattvas can. For the sake of the Two Vehicles, prophecies are clarified. This is a skillful means tailored to different capacities. Furthermore, there are two truths: conventional truth and ultimate truth. For the sake of conventional truth, 'prophecy' is clarified; for the sake of ultimate truth, 'non-prophecy' is spoken of. Both statements are true. Moreover, when the sutra clarifies 'non-prophecy,' it is to discern that the 'prophecy' has no object to be prophesied. Now, when 'prophecy' is clarified, it is because there is no object to be prophesied that it is called 'prophecy.' The Prajñāpāramitā Sūtra clarifies 'no attainment,' which is precisely 'attainment,' because it is 'attainment of no attainment.' However, there are two types, three types, four types, six types, nine types, and ten types of prophecies.
The two types of prophecies have eight different explanations. First, clarify the general prophecy and the specific prophecy. The so-called general prophecy, as stated in the 'Teacher of the Dharma' chapter, 'If, whether the Buddha is in the world or after his passing, one hears a verse or a phrase of the Lotus Sūtra, even with a single thought of rejoicing, they will all be given a prophecy.' The reason for this is that there is only the One Vehicle (Buddha Vehicle), there are no other vehicles, so there is no other path, and one will certainly become a Buddha. The second type is the specific prophecy, which refers to the specific prophecy of the kalpas in which one will become a Buddha, given before the Buddha, as in the three rounds of teachings, the three types of people receive prophecies. The second type of two prophecies are: first, prophecy through the cause; second, prophecy through the condition. Prophecy through the cause, as stated by Sadāparibhūta Bodhisattva, 'All four groups (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) shall become Buddhas.' However, these four groups have not yet...
有信一乘心。但身中有佛性必當作佛。法華論釋常不輕品。一切眾生實有佛性故當作佛也。明緣因授記者。如法師品。以信法華即是緣因。所以但明此二。佛性者然果。得生唯有二種。一正因二緣因。如乳有酪性要具二因。乳為正因。燸等法為緣因。眾生有佛性亦具二因。一者眾生是正因。二者假信解等法以為緣因。是以法華但明二因也。攝大乘論詺緣因為引出因。即是了因也。緣正二因授記廣狹者正因則廣。善惡等一切眾生皆有佛性故正因義廣也。緣因但取有信解心方乃得佛記故狹也。三者遲速二種。大經云。若有眾生宜聞速記則授之以速。宜聞遲記則授之以遲。
問。此遲速為是實記為是權記。
答。具二義也。一者實記。以佛見其積行已久成佛不奢故以速記。照其積行未久成佛猶奢故與遲記。二者權記。見此眾生聞佛道長遠久受勤苦生退沒心為授速記。聞速記故精進勇猛修行趣佛。如人知去家不遠力步而進也。二者有人聞速記則謂佛道易得。便起輕心生於懈怠。為此人故與其遲記令貴佛道使勤精進。
問。實記可有實益虛記應無實益。
答。如來實記亦有實益虛記亦有實益。以皆益故皆是實也。四者約授記人凡有二種。一佛授記二菩薩授記。如常不輕菩薩授四眾記。
問。常不
【現代漢語翻譯】 現代漢語譯本：
有信奉一乘（Ekayana，唯一佛乘）之心，但凡身中具有佛性（Buddha-nature）者，必定能夠成佛。《法華論釋·常不輕品》中說：『一切眾生實際上都具有佛性，所以必定能夠成佛。』
闡明緣因（Conditioning Cause）授記（Vyakarana，預言成佛）的意義，如《法師品》所說，以信奉《法華經》即是緣因。所以只說明這兩種原因。佛性是必然的結果。能夠產生結果只有兩種原因：一是正因（Direct Cause），二是緣因。比如牛奶具有酪的性質，需要具備兩種原因：牛奶是正因，溫暖等條件是緣因。眾生具有佛性也具備兩種原因：一是眾生是正因，二是憑藉信解等法作為緣因。因此，《法華經》只闡明這兩種原因。《攝大乘論》稱緣因為引出因，也就是了因（Enabling Cause）。
關於正因和緣因授記的廣狹問題，正因則範圍廣，善惡等一切眾生都具有佛性，所以正因的意義廣泛。緣因只選取具有信解之心的人才能得到佛的授記，所以範圍狹窄。
第三是遲速兩種授記。《大般涅槃經》說：『如果有眾生適合聽聞快速的授記，就給予快速的授記；適合聽聞遲緩的授記，就給予遲緩的授記。』
問：這遲緩和快速的授記是真實的授記還是方便的授記？
答：兼具兩種含義。一是真實的授記，佛看到他積累的修行已經很久，成佛不遠，所以給予快速的授記；看到他積累的修行還不夠，成佛還很遙遠，所以給予遲緩的授記。二是方便的授記，看到這個眾生聽到佛道長遠，長久遭受勤苦，會產生退縮之心，所以給予快速的授記。聽到快速的授記，就會精進勇猛地修行趨向成佛，就像人知道離家不遠，就會努力步行前進一樣。二是有人聽到快速的授記，就認為佛道容易得到，便產生輕視之心，產生懈怠。爲了這種人，就給予遲緩的授記，使他重視佛道，從而勤奮精進。
問：真實的授記可能有真實的利益，虛假的授記應該沒有真實的利益。
答：如來的真實授記也有真實的利益，虛假的授記也有真實的利益。因為都能夠帶來利益，所以都是真實的。第四是關於授記的人，大致有兩種：一是佛授記，二是菩薩授記。如常不輕菩薩（Sadāparibhūta）給四眾（four kinds of disciples）授記。
問：常不輕
【English Translation】 English version:
Having faith in the One Vehicle (Ekayana) mind, anyone who possesses Buddha-nature within their body will certainly become a Buddha. The commentary on the 『Never Disparaging』 chapter of the Lotus Sutra Treatise states: 『All sentient beings truly possess Buddha-nature, therefore they will certainly become Buddhas.』
Clarifying the meaning of conditioning cause (Hetu) prediction (Vyakarana), as stated in the 『Teacher of the Dharma』 chapter, having faith in the Lotus Sutra is the conditioning cause. Therefore, only these two causes are explained. Buddha-nature is the inevitable result. There are only two types of causes that can produce a result: the direct cause (Adhipati) and the conditioning cause. For example, milk has the nature of cheese, requiring two causes: milk is the direct cause, and warmth and other conditions are the conditioning cause. Sentient beings possess Buddha-nature and also have two causes: first, sentient beings are the direct cause, and second, relying on faith, understanding, and other dharmas as the conditioning cause. Therefore, the Lotus Sutra only clarifies these two causes. The Compendium of the Mahayana calls the conditioning cause the 『leading-out cause,』 which is also the enabling cause.
Regarding the scope of direct cause and conditioning cause predictions, the direct cause is broad, as all sentient beings, whether good or bad, possess Buddha-nature, so the meaning of the direct cause is extensive. The conditioning cause only selects those with faith and understanding to receive the Buddha』s prediction, so its scope is narrow.
Third, there are two types of predictions: quick and slow. The Mahaparinirvana Sutra says: 『If there are sentient beings suitable to hear a quick prediction, then give them a quick prediction; if they are suitable to hear a slow prediction, then give them a slow prediction.』
Question: Are these slow and quick predictions real predictions or expedient predictions?
Answer: They have both meanings. First, they are real predictions. The Buddha sees that their accumulated practice has been long and their Buddhahood is not far off, so he gives a quick prediction. He sees that their accumulated practice is not yet sufficient and their Buddhahood is still distant, so he gives a slow prediction. Second, they are expedient predictions. Seeing that these sentient beings, upon hearing that the Buddha path is long and they will endure diligent suffering for a long time, may develop a mind of retreat, he gives a quick prediction. Hearing the quick prediction, they will diligently and bravely cultivate towards Buddhahood, just as a person knows that their home is not far away and will strive to walk forward. Second, some people, upon hearing the quick prediction, think that the Buddha path is easy to attain and become arrogant and lazy. For these people, he gives a slow prediction to make them value the Buddha path and diligently strive forward.
Question: Real predictions may have real benefits, but false predictions should have no real benefits.
Answer: The Tathagata』s real predictions also have real benefits, and false predictions also have real benefits. Because they all bring benefits, they are all real. Fourth, regarding the predictors, there are generally two types: first, Buddha predictions, and second, Bodhisattva predictions. For example, Bodhisattva Sadāparibhūta gave predictions to the four kinds of disciples.
Question: Never Disparaging
輕既是菩薩云何乃授佛記。
答。菩薩不得授劫數成佛之記得授通記。以一切眾生皆有佛性。又無有餘乘唯一佛乘。然道理推之得授佛記。乃至凡夫知有佛性一乘者亦得授他記也。
問。何故授劫數起唯是佛耶。
答。成佛事大。非是佛果無以授之又成佛必須佛授所以然者。成佛必須見佛性明瞭法身顯現。十地已還見佛性未明法身未現。故不得授見性明瞭法身顯現記也。
問。如十地菩薩知他未來一劫乃至十劫成佛。何故不得授其記汝過十劫當成佛耶。
答。雖知成佛久近亦不得授之。但成佛事大。必前佛后佛相傳須佛授也。五者二世授記。自有佛在世為其授記。自有懸授佛滅度後人記。如化城品云我滅度后復有弟子。生在余國聞法華經得成佛道也。六者今昔二種。昔但授菩薩作佛記。未授聲聞記。今亦授菩薩亦記二乘。七者善惡二種授記等。不記調達惡人今始記之。八者男女現成佛不現成佛記。昔明女人不得現身成佛。今記現身成佛如龍女等。
次明三種授記。釋論云。有人自知得記他人不知。有他知得記而自不知。有自他俱知也。真諦三藏翻攝大乘明三種授記。一當得記。從外凡至十回向當得佛。二加行記。初地至七地增眾行。三圓滿記。八地至佛地。又有三種一時節記。
【現代漢語翻譯】 現代漢語譯本： 問：既然只是菩薩，為何能被授予成佛的預記（佛記）？ 答：菩薩不能被授予關於在某個劫數（劫數：佛教時間單位）成佛的預記，只能被授予普遍性的預記。因為一切眾生都具有佛性。而且沒有其他的乘（乘：佛教用語，指教法或修行途徑），只有唯一的佛乘。因此，從道理上推斷，菩薩可以被授予成佛的預記。甚至凡夫如果知道有佛性和唯一佛乘，也可以被授予預記。 問：為什麼只有佛才能授予關於劫數（劫數：佛教時間單位）的預記？ 答：因為成佛是一件大事。如果不是佛的果位，就無法授予這種預記。而且成佛必須由佛來授予。之所以這樣，是因為成佛必須見到佛性，明白法身顯現。十地（十地：菩薩修行的十個階段）以下的菩薩，見佛性還不明確，法身也未顯現，所以不能被授予見性明瞭、法身顯現的預記。 問：如果十地（十地：菩薩修行的十個階段）菩薩知道他人未來一劫乃至十劫成佛，為什麼不能授予他『你過十劫當成佛』的預記？ 答：即使知道成佛的時間長短，也不能授予這種預記。只是因為成佛是一件大事，必須由前佛和后佛相互傳承，必須由佛來授予。第五，關於二世授記。有的是佛在世時為其授記，有的是懸記，即為佛滅度后的人授記。如《化城品》所說：『我滅度后復有弟子，生在余國聞《法華經》得成佛道。』第六，關於今昔兩種授記。過去只授予菩薩成佛的預記，沒有授予聲聞（聲聞：聽聞佛法而悟道的修行者）預記。現在既授予菩薩預記，也授予二乘（二乘：聲聞乘和緣覺乘）預記。第七，關於善惡兩種授記等。過去不記提婆達多（調達）這樣的惡人，現在開始記之。第八，關於男女現身成佛和不現身成佛的預記。過去認為女人不能現身成佛，現在記述現身成佛，如龍女等。 接下來闡明三種授記。《釋論》中說：有人自己知道得到預記，但他人不知道；有的是他人知道得到預記，而自己不知道；有的是自己和他人雙方都知道。真諦三藏（真諦三藏：印度僧人，翻譯家）翻譯的《攝大乘論》中闡明了三種授記：一是當得記，從外凡到十回向（十回向：菩薩修行的階段）當得佛；二是加行記，從初地到七地（初地到七地：菩薩修行的階段）增加各種修行；三是圓滿記，從八地到佛地（八地到佛地：菩薩修行的階段）。還有三種一時節記。
【English Translation】 English version: Question: Since it is only a Bodhisattva, how can they be given a prediction (Buddha-vyākaraṇa) of Buddhahood? Answer: A Bodhisattva cannot be given a prediction regarding becoming a Buddha in a specific kalpa (kalpa: a Buddhist unit of time), but can be given a general prediction. This is because all sentient beings possess Buddha-nature. Moreover, there is no other vehicle (yāna: a Buddhist term referring to a teaching or path of practice), only the One Buddha Vehicle. Therefore, logically, a Bodhisattva can be given a prediction of Buddhahood. Even ordinary people, if they know about Buddha-nature and the One Vehicle, can be given a prediction. Question: Why is it that only a Buddha can give a prediction regarding a specific kalpa (kalpa: a Buddhist unit of time)? Answer: Because becoming a Buddha is a great matter. If it were not for the fruit of Buddhahood, one could not give such a prediction. Moreover, becoming a Buddha must be conferred by a Buddha. The reason for this is that becoming a Buddha requires seeing Buddha-nature and clearly manifesting the Dharmakāya (Dharmakāya: the body of the Dharma, the ultimate nature of reality). Bodhisattvas below the Tenth Bhumi (Bhumi: stages of a Bodhisattva's practice) have not yet clearly seen Buddha-nature, and the Dharmakāya has not yet manifested, so they cannot be given a prediction of clearly seeing the nature and manifesting the Dharmakāya. Question: If a Bodhisattva of the Tenth Bhumi (Bhumi: stages of a Bodhisattva's practice) knows that another will become a Buddha in one or ten kalpas in the future, why can't they give them the prediction, 'You will become a Buddha after ten kalpas'? Answer: Even if one knows the length of time until Buddhahood, one cannot give such a prediction. It is simply because becoming a Buddha is a great matter, and it must be transmitted from one Buddha to the next, and must be conferred by a Buddha. Fifth, regarding predictions in two lifetimes. Some are given predictions by a Buddha while the Buddha is still alive, and some are predictions given in absentia, that is, predictions given to people after the Buddha's Parinirvana (Parinirvana: the death of a Buddha). As the 'Transformation City' chapter says, 'After my Parinirvana, there will be disciples who are born in other countries, who will hear the Lotus Sutra and attain Buddhahood.' Sixth, regarding two types of predictions, past and present. In the past, only Bodhisattvas were given predictions of Buddhahood, not Śrāvakas (Śrāvakas: disciples who attain enlightenment by hearing the Buddha's teachings). Now, both Bodhisattvas and the Two Vehicles (Two Vehicles: Śrāvakayāna and Pratyekabuddhayāna) are given predictions. Seventh, regarding predictions of good and evil, etc. In the past, Devadatta (調達) such evil people were not recorded, but now they are recorded. Eighth, regarding predictions of men and women attaining Buddhahood in their present bodies or not. In the past, it was thought that women could not attain Buddhahood in their present bodies, but now it is recorded that they can attain Buddhahood in their present bodies, such as the Dragon Girl. Next, the three types of predictions are explained. The Mahāprajñāpāramitopadeśa says: Some people know that they have received a prediction, but others do not; some are known by others to have received a prediction, but they themselves do not know; and some are known by both themselves and others. Paramārtha (真諦三藏: an Indian monk and translator) explains three types of predictions in his translation of the Mahāyānasaṃgraha: first, the prediction of future attainment, from the stage of an ordinary person to the Tenth Dedication (十回向: stages of a Bodhisattva's practice), one will attain Buddhahood; second, the prediction of practice, from the First Bhumi to the Seventh Bhumi (初地到七地: stages of a Bodhisattva's practice), one increases various practices; third, the prediction of completion, from the Eighth Bhumi to the Buddha Bhumi (八地到佛地: stages of a Bodhisattva's practice). There are also three types of predictions regarding time.
三十四阿僧祇劫。二修行記。謂修十度。三究竟記。至於萬德。初又有三。一遠因記。外凡至十行去佛遠。二近因記。十回向已上去佛近。三至得記。初地已上得法身理也。次修行記亦三。一下道種謂十信。二成就即三十心。三解脫初地已上也。次究竟記有四。一化主二處所三大眾四說法也。三藏又出中阿含及薩婆多義。明凡欲至佛要三僧祇行行。初僧祇行行猶退為小乘。曰不定位。次二僧祇行行不退曰定位。三僧祇斷見思惑堪受記。今未詳此釋。與釋論及舊出小乘義不相應也次明四種授記。出首楞嚴經及釋論猶未見經本。可更看經文揀之。及釋論有四。一未發心授記。二發心授記。三不現前授記。亦名密授記。四現前授記。未發心授記有二種。一者昔是具縛眾生都未預五乘善所攝。而佛懸記其未來成三乘果。如釋論記鴿鳥事。未來生八萬大劫猶受鴿身。後過無數劫乃舍鴿身方得人身。發心行行得辟支佛也。
問。記此鴿有何益耶。
答。于鴿無益。身子等因此知佛智不可思議令多人發心。身子悔取小道。但為益人不為利鴿。二者依首楞嚴經意言。其人過去久已發心行行。但在輕毛位隨風東西。未可是詺故云未發心。又此人過去已曾發心。但現在未值緣。故云未得發心。此人從外凡至退位已來。又依瓔珞
【現代漢語翻譯】 現代漢語譯本 三十四個阿僧祇劫（asamkhya kalpa，無數劫）。二、修行記：指修習十度（paramita，波羅蜜）。三、究竟記：至於萬德圓滿。初又有三：一、遠因記：外凡至十行，離佛遙遠。二、近因記：十回向已上，接近於佛。三、至得記：初地（bhumi，菩薩的階位）以上，證得法身之理。次、修行記亦三：一、下道種：謂十信。二、成就：即三十心。三、解脫：初地以上。次、究竟記有四：一、化主，二、處所，三、大眾，四、說法。三藏又出自《中阿含經》及《薩婆多義》（Sarvastivada，一切有部）。明示凡夫欲成佛，要經歷三個阿僧祇劫的修行。初僧祇劫的修行，猶有退轉為小乘的可能，稱為『不定位』。次二僧祇劫的修行，不退轉，稱為『定位』。三僧祇劫斷除見思惑，堪能接受授記。今未詳此釋，與《釋論》及舊出小乘義不相應也。次明四種授記，出自《首楞嚴經》及《釋論》，猶未見經本，可更看經文揀之。及《釋論》有四：一、未發心授記，二、發心授記，三、不現前授記，亦名密授記，四、現前授記。未發心授記有兩種：一者，過去是具縛眾生，都未曾被五乘善法所攝，而佛懸記其未來成就三乘果位。如《釋論》記載鴿鳥之事，未來生八萬大劫，仍然受鴿身，後過無數劫才捨棄鴿身，方得人身，發心修行，得辟支佛（pratyekabuddha，緣覺）果位。
問：記此鴿有何益處呢？
答：對鴿子本身沒有益處。舍利弗（Sariputra，佛陀十大弟子之一）等人因此得知佛智不可思議，令更多人發菩提心。舍利弗後悔取小乘道。但為利益他人，不為利益鴿子。二者，依《首楞嚴經》的意義來說，其人過去很久以前已經發心修行，但在輕毛位，隨風東西，未可確定，故云未發心。又此人過去已曾發心，但現在未值遇因緣，故云未得發心。此人從外凡至退位以來，又依《瓔珞經》（Yingluo Sutra）。
【English Translation】 English version Thirty-four asamkhya kalpas (innumerable eons). Second, the record of practice: referring to the cultivation of the ten paramitas (perfections). Third, the ultimate record: reaching the perfection of myriad virtues. The first also has three aspects: 1. The record of distant cause: from the outer ordinary to the ten practices, far from the Buddha. 2. The record of near cause: from the ten dedications onwards, close to the Buddha. 3. The record of attainment: from the first bhumi (stage of a Bodhisattva) onwards, realizing the principle of the Dharmakaya (Dharma body). Second, the record of practice also has three aspects: 1. The seed of the lower path: referring to the ten faiths. 2. Accomplishment: namely, the thirty minds. 3. Liberation: from the first bhumi onwards. Third, the ultimate record has four aspects: 1. The lord of transformation, 2. The location, 3. The assembly, 4. The Dharma teaching. The Tripitaka (Three Baskets) also cites from the Madhyama Agama Sutra (Middle Length Discourses) and the Sarvastivada (Doctrine of 'All Exists') meaning. It clarifies that if an ordinary person wants to become a Buddha, they must go through three asamkhya kalpas of practice. The practice in the first asamkhya kalpa still has the possibility of regressing to the Hinayana (Small Vehicle), called 'undetermined stage'. The practice in the next two asamkhya kalpas does not regress, called 'determined stage'. In the third asamkhya kalpa, one cuts off the delusions of views and thoughts, and is qualified to receive prediction. Now, this explanation is not detailed, and it does not correspond with the Shastra (treatise) and the old Hinayana meaning. Next, it clarifies the four types of prediction, which come from the Surangama Sutra and the Shastra, but the original text has not yet been seen, and the sutra text can be further examined. And the Shastra has four: 1. Prediction before the arising of the mind, 2. Prediction after the arising of the mind, 3. Non-present prediction, also called secret prediction, 4. Present prediction. Prediction before the arising of the mind has two types: 1. In the past, they were fully bound beings, and had not been included in the five vehicles of goodness, but the Buddha predicted that they would achieve the fruit of the three vehicles in the future. As the Shastra records the story of the pigeon, in the future, for eighty thousand great kalpas, it will still receive the body of a pigeon, and after countless kalpas, it will abandon the body of a pigeon, and then obtain a human body, generate the mind of practice, and obtain the fruit of a pratyekabuddha (Solitary Buddha).
Question: What benefit is there in predicting this pigeon?
Answer: There is no benefit to the pigeon itself. Sariputra (one of the ten great disciples of the Buddha) and others therefore know that the Buddha's wisdom is inconceivable, causing more people to generate Bodhicitta (mind of enlightenment). Sariputra regretted taking the Hinayana path. But it is for the benefit of others, not for the benefit of the pigeon. 2. According to the meaning of the Surangama Sutra, the person has already generated the mind of practice a long time ago, but is in a light-feather position, moving east and west with the wind, and cannot be determined, so it is called 'not yet generated the mind'. Also, this person has generated the mind in the past, but has not encountered the conditions now, so it is called 'not yet obtained the mind'. This person, from the outer ordinary to the regressed position, also relies on the Yingluo Sutra (Garland Sutra).
經六心中人也。依法華是系寶珠人。以其失大解故今為此人授記。名未發心授記也。二者發心授記。如過去久發心乃至現在發心。故名發心。首楞嚴意。判此人位不退也。依瓔珞經是七心已上人也。第三不現前授記者。唯他人知而自不知。故名不現前也。
問。自既不知何用授記。
答。其人若自聞授記則生懈怠。今欲斷他疑令生歡喜故為他記。
問。他有何疑。
答。他見其積行既久又崇仰之。而不見得記。今聞得記則他聞發心也。第四現前授記即是無生忍也。南方舊云。第三人位從初地至六地。第四人位七地也。以兩義證之。一者首楞嚴經明第三人行六度。六度即六地。第四人得無生忍。故知是七地也。二者諸經及釋論云。儒童菩薩得七地無生忍。值燃燈佛方與授記。未值燃燈佛之前猶未得記。故知第四人是七地。北方論師云。第一人是外凡前人。即十信之前也。第二人是外凡即十信菩薩也。第三人三賢菩薩即恐聞記生謗。故不現前授記。第四位登初地聞不生謗現前授記也。
評曰。皆有二義取六地未得無生忍。故未得無生記作佛則如前釋也。取登地得無生則如后判。釋論云初地無生七地無生故也。
問。若用前釋者。可言六地猶恐懈怠不現前授記耶。
答。不取此
【現代漢語翻譯】 現代漢語譯本： 這是關於六種不同根性的人。《法華經》中說的是身繫寶珠的人（比喻本性清凈但被煩惱遮蔽的人）。因為他們失去了大解（對佛法的深刻理解），所以現在為這些人授記。這被稱為未發心授記。第二種是發心授記，例如過去很久就已發心，乃至現在才發心的人，所以稱為發心。根據《首楞嚴經》的意義，判斷這些人是不會退轉的。依據《瓔珞經》，這些人是七信位以上的人。第三種是不現前授記，只有他人知道，而自己不知道，所以稱為不現前。 問：自己既然不知道，那授記有什麼用呢？ 答：如果這個人自己聽到授記，就會產生懈怠。現在想要斷除他人的疑惑，讓他們生起歡喜心，所以為他人授記。 問：他人有什麼疑惑呢？ 答：他人看到這個人積累修行很久了，又非常崇敬他，但是沒有看到他得到授記。現在聽到他得到授記，那麼其他人也會因此而發心。第四種是現前授記，也就是得到無生忍（對事物不生不滅的深刻理解）的人。南方舊說認為，第三種人是從初地（菩薩修行階位的第一個階段）到六地（菩薩修行階位的第六個階段）的人，第四種人是七地（菩薩修行階位的第七個階段）的人。可以用兩種理由來證明：一是《首楞嚴經》中說明第三種人修行六度（佈施、持戒、忍辱、精進、禪定、智慧），六度對應六地。第四種人得到無生忍，所以知道是七地。二是各種經典和釋論中說，儒童菩薩（釋迦牟尼佛的前世）在七地得到無生忍，遇到燃燈佛（過去佛）才得到授記。在沒有遇到燃燈佛之前，還沒有得到授記。所以知道第四種人是七地。北方論師認為，第一種人是外凡位之前的人，也就是十信位之前的人。第二種人是外凡位，也就是十信位的菩薩。第三種人是三賢位菩薩（十住、十行、十回向），因為恐怕聽到授記而產生誹謗，所以不現前授記。第四種人是登上初地，聽到授記不會產生誹謗，所以現前授記。 評論說：兩種說法都有道理，取六地未得到無生忍，所以未得到無生忍的授記，作佛的解釋如前所述。取登地得到無生忍，則如後面的判斷。《釋論》說初地有無生忍，七地也有無生忍。 問：如果用前面的解釋，可以說六地仍然恐怕懈怠，所以不現前授記嗎？ 答：不採用這種說法。
【English Translation】 English version: These are about six kinds of people with different capacities. The Lotus Sutra speaks of the person with a jewel sewn in his robe (an analogy for the pure nature obscured by afflictions). Because they have lost the great understanding (profound understanding of the Dharma), they are now being given predictions. This is called prediction without initial aspiration. The second is prediction with initial aspiration, such as those who have made the initial aspiration long ago, even those who are making the initial aspiration now, so it is called initial aspiration. According to the meaning of the Shurangama Sutra, it is judged that these people will not regress. According to the Ingrak Sutra, these people are above the seventh stage of faith. The third is prediction not given in their presence, only others know, but they themselves do not know, so it is called not in their presence. Question: Since they themselves do not know, what is the use of prediction? Answer: If this person hears the prediction themselves, they will become懈怠 (xie dai, lax). Now, wanting to dispel the doubts of others and make them rejoice, the prediction is given to others. Question: What doubts do others have? Answer: Others see that this person has accumulated practice for a long time and greatly admires them, but they have not seen them receive a prediction. Now hearing that they have received a prediction, others will also generate the aspiration for enlightenment. The fourth is prediction given in their presence, which is the attainment of anutpattika-dharma-kshanti (無生忍, profound understanding of the non-arising and non-ceasing nature of things). The old Southern tradition believes that the third type of person is from the first bhumi (初地, the first stage of a Bodhisattva's path) to the sixth bhumi (六地, the sixth stage of a Bodhisattva's path), and the fourth type of person is the seventh bhumi (七地, the seventh stage of a Bodhisattva's path). This can be proven by two reasons: First, the Shurangama Sutra states that the third type of person practices the six paramitas (六度, perfections: generosity, morality, patience, diligence, concentration, and wisdom), and the six paramitas correspond to the six bhumis. The fourth type of person attains anutpattika-dharma-kshanti, so it is known that they are in the seventh bhumi. Second, various sutras and commentaries say that the Brahmin Youth Bodhisattva (儒童菩薩, a previous life of Shakyamuni Buddha) attained anutpattika-dharma-kshanti in the seventh bhumi, and only received prediction when he met Dipankara Buddha (燃燈佛, a past Buddha). Before meeting Dipankara Buddha, he had not yet received prediction. So it is known that the fourth type of person is in the seventh bhumi. Northern teachers believe that the first type of person is before the stage of outer ordinary people, that is, before the ten stages of faith. The second type of person is the stage of outer ordinary people, that is, the Bodhisattvas in the ten stages of faith. The third type of person is the Bodhisattvas in the three worthy stages (十住, ten dwellings; 十行, ten practices; 十回向, ten dedications), because they are afraid of generating slander upon hearing the prediction, so the prediction is not given in their presence. The fourth type of person ascends to the first bhumi, and hearing the prediction does not generate slander, so the prediction is given in their presence. The commentary says: Both statements make sense. Taking the sixth bhumi as not having attained anutpattika-dharma-kshanti, so the prediction of not attaining anutpattika-dharma-kshanti is explained as before. Taking the attainment of anutpattika-dharma-kshanti upon reaching the bhumi, then the judgment is as follows. The Shilun says that the first bhumi has anutpattika-dharma-kshanti, and the seventh bhumi also has anutpattika-dharma-kshanti. Question: If using the previous explanation, can it be said that the sixth bhumi is still afraid of懈怠 (xie dai, lax), so the prediction is not given in their presence? Answer: This statement is not adopted.
義但明六地未得無生忍。故未得無生記。所以不現前授六地菩薩無生記作佛耳。若恐懈怠者依后釋也。又攝大乘論六地名有相地。亦得約此義為懈怠也。
問。授聲聞記亦有四不。
答。就法華明亦具四也。常不輕授四眾記。謂未發心而授也。以四眾未發菩提心故。又化城品云我滅度后復有弟子。不聞是經。于自功德生滅度想入于涅槃。我于余土作佛為說是經故發心作佛。是名未發心授記。即用此文。又是不現前授記也。發心授記者約跡言之。三根聲聞併發菩提心信解一乘。故與授記。現前授記者。第四卷云是千二百羅漢我今現前次第與授記也。
次明五種聲聞得記不得記義。一者退大學小聲聞如身子之流。二者發軫學小聲聞。三者以佛道聲令一切聞。四內秘菩薩行外現為聲聞。五增上慢聲聞。增上慢聲聞中復有二種。一者得四禪時謂得四果。如釋論出之。得初禪時謂得初果。乃至得四禪時謂得第四果。二者不必得禪但偏修厭觀。三毒不起謂得羅漢也。次明得記不得記者。若退大為小聲聞約位判者。是六心以下人。但是未發心授記也。若發軫學小聲聞亦是未發心授記也。但此二人優劣不同。初人已曾發心。但發心未成就故名未發心。第二人都未發心也。若第三以佛道聲令一切聞。此位既通從初發心
【現代漢語翻譯】 現代漢語譯本：因為只是通達了第六地，還沒有證得無生法忍（Anutpattika-dharma-kshanti），所以沒有得到無生記（無生法忍的授記）。因此，佛不會當面給第六地菩薩授無生記，說他們將來會成佛。如果擔心他們因此懈怠，可以參照後面的解釋。另外，《攝大乘論》（Mahāyānasaṃgraha）中，第六地被稱為有相地，也可以根據這個意思來理解為（菩薩）會懈怠。
問：給聲聞（Śrāvaka）授記也有四種情況嗎？
答：根據《法華經》（Saddharma Puṇḍarīka Sūtra）來看，也具備這四種情況。《常不輕菩薩品》（Sadāparibhūta）中，常不輕菩薩給四眾授記，這可以看作是未發心而授記，因為四眾還沒有發起菩提心。另外，《化城喻品》（Opadravopamā）中說：『我滅度之後，還有弟子，不聽聞這部經，對自己的功德產生滅度的想法，進入涅槃。我會在其他國土成佛，為他們宣說這部經，讓他們發起成佛之心。』這就是未發心授記，可以直接用這段經文來證明。這也是不現前授記。發心授記是從應跡的角度來說的，三根（三種根器）的聲聞都發起了菩提心，信解一乘（Ekayāna），所以給他們授記。現前授記，第四卷中說：『這一千二百羅漢（Arhat），我現在當面依次給他們授記。』
下面說明五種聲聞得記和不得記的情況。第一種是退大向小的聲聞，比如舍利弗（Śāriputra）之流。第二種是發起學小乘之心的聲聞。第三種是用佛道的聲音讓一切眾生聽聞。第四種是內心是菩薩行，外在顯現為聲聞。第五種是增上慢聲聞。增上慢聲聞中又分為兩種：一種是在得到四禪（Dhyāna）的時候，認為自己得到了四果（四沙門果）。如《大智度論》（Mahāprajñāpāramitopadeśa）中所說，得到初禪的時候，認為自己得到了初果，乃至得到四禪的時候，認為自己得到了第四果。另一種是不一定得到禪定，只是偏重於修習厭離的觀想，三毒（貪嗔癡）不起，就認為自己得到了阿羅漢果。下面說明得記和不得記的情況：如果是因為從大乘退轉到小乘的聲聞，從果位上判斷，是六心以下的修行者，這屬於未發心授記。如果是發起學小乘之心的聲聞，也屬於未發心授記。但是這兩種人有優劣之分，前一種人曾經發起過菩提心，但是發起之心沒有成就，所以稱為未發心。第二種人是完全沒有發起過菩提心。如果第三種是用佛道的聲音讓一切眾生聽聞，這個果位是從初發心
【English Translation】 English version: Because they only understand the sixth Bhumi (ground), and have not yet attained Anutpattika-dharma-kshanti (the patience with the unborn dharmas), they have not received the prediction of Anutpattika-dharma-kshanti. Therefore, the Buddha does not directly give the prediction of Anutpattika-dharma-kshanti to the Bodhisattvas of the sixth Bhumi, saying that they will become Buddhas in the future. If there is concern that they will become lazy because of this, refer to the later explanation. In addition, in the Mahāyānasaṃgraha (Compendium of the Mahayana), the sixth Bhumi is called the Bhumi with characteristics, which can also be understood in this sense as (Bodhisattvas) becoming lazy.
Question: Are there also four situations for giving predictions to Śrāvakas (voice-hearers)?
Answer: According to the Saddharma Puṇḍarīka Sūtra (Lotus Sutra), it also has these four situations. In the Sadāparibhūta (Never Disparaging) chapter, Sadāparibhūta Bodhisattva gives predictions to the four groups of disciples, which can be regarded as giving predictions without having aroused the aspiration for enlightenment, because the four groups have not yet aroused the Bodhicitta (mind of enlightenment). In addition, in the Opadravopamā (Parable of the Magic City) chapter, it says: 'After my Parinirvana (complete extinction), there will still be disciples who do not hear this Sutra, and have the idea of extinction regarding their own merits, and enter Nirvana. I will become a Buddha in other lands and proclaim this Sutra for them, so that they will arouse the mind to become a Buddha.' This is the prediction without having aroused the aspiration for enlightenment, and this passage can be directly used to prove it. This is also a prediction not given in person. Giving predictions upon arousing the aspiration for enlightenment is from the perspective of manifestation. Śrāvakas of the three roots (three kinds of faculties) have all aroused the Bodhicitta and believe in the Ekayāna (one vehicle), so predictions are given to them. Giving predictions in person, in the fourth volume, it says: 'I will now give predictions in person to these one thousand two hundred Arhats (worthy ones) in order.'
The following explains the situations of the five types of Śrāvakas who receive or do not receive predictions. The first type is the Śrāvakas who regress from the Mahayana (Great Vehicle) to the Hinayana (Small Vehicle), such as Śāriputra. The second type is the Śrāvakas who arouse the mind to study the Hinayana. The third type is to use the voice of the Buddha's path to let all sentient beings hear. The fourth type is those who are Bodhisattva practices internally but manifest as Śrāvakas externally. The fifth type is the Śrāvakas with increased arrogance. The Śrāvakas with increased arrogance are further divided into two types: one is when they attain the four Dhyānas (meditative absorptions), they think they have attained the four fruits (four fruits of the Śrāmaṇa). As stated in the Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom), when they attain the first Dhyāna, they think they have attained the first fruit, and so on until they attain the fourth Dhyāna, they think they have attained the fourth fruit. The other type is that they do not necessarily attain Dhyana, but only focus on cultivating the contemplation of aversion, and when the three poisons (greed, hatred, and delusion) do not arise, they think they have attained the fruit of Arhat. The following explains the situations of receiving or not receiving predictions: If it is a Śrāvaka who has regressed from the Mahayana to the Hinayana, judging from the position, they are practitioners below the six minds, which belongs to the prediction without having aroused the aspiration for enlightenment. If it is a Śrāvaka who has aroused the mind to study the Hinayana, it also belongs to the prediction without having aroused the aspiration for enlightenment. However, these two types of people have differences in superiority and inferiority. The former type of person has once aroused the Bodhicitta, but the aroused mind has not been accomplished, so it is called not having aroused the mind. The second type of person has never aroused the Bodhicitta at all. If the third type is to use the voice of the Buddha's path to let all sentient beings hear, this position is from the initial arousal of the Bodhicitta.
至佛皆是聲聞也。若取中根人領解自稱以佛道聲令一切聞者。此正就位不退義判。屬發心授記也。內秘菩薩行。此位亦通從位不退已上皆能有此事。而取登地。去此人有是現前得記也。增上慢聲聞有三種人。一者亦得聞經亦得授記。如常不輕菩薩為增上慢聲聞說法華經及為授記。此是未發心授記也。二者不得聞經不得授記。如釋論所出得四禪者。此人命終墮無間獄也。三者得彷彿聞而不得授記。則五千之徒得聞略說而不得記也。
問。此三增上慢聲聞位行雲何優劣。
答。值常不輕菩薩者初謗后信。初謗故千劫墮無間獄。后信故得入菩薩位。如經文所列五千人。直明起去不明是謗。取其不謗義則勝不聞法義則劣。初人聞經故勝謗故劣也。又初人聞經不聞經皆謗。次人聞經則謗。不聞則不謗故初人劣。第二人勝。又初人多是實行人。五千多是變化人。第三人臨命終時生邪見謗無聖道。此人非但謗小亦謗大。前二人但謗大不謗小。據此義則前二人為勝後人為劣也。又第三人但墮一劫無間。初人千劫受苦。則初人為劣後人為勝。晚見論明四種聲聞。一決定聲聞。二增上慢聲聞。三退菩提心聲聞。四應化聲聞。決定聲聞者即是本學小乘行得證四果故名決定聲聞。增上慢者不得四果妄謂言得。此二是小乘中得不得二
【現代漢語翻譯】 現代漢語譯本： 如果說所有成佛的人都是聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者），那麼如果取中等根器的人，讓他們領悟並自稱以佛道之聲傳達給所有聽聞者，這正是就其位不退轉的意義來判定的。這屬於發心授記（Vyākaraṇa，佛對菩薩未來成佛的預言）。內秘菩薩行，這個位階也通用於從位不退轉以上，都能有這樣的事。而取登地（Bhūmi，菩薩修行的階位）的菩薩，這個人是現前得到授記的。增上慢（Adhimāna，未證得實際成就卻自認為已證得）的聲聞有三種人：第一種是既能聽聞佛經，也能得到授記。例如常不輕菩薩（Sadāparibhūta）為增上慢聲聞說法華經併爲他們授記，這是未發心授記。第二種是既不能聽聞佛經，也不能得到授記。如《釋論》中所說，得到四禪（Dhyāna，禪定）的人，這個人命終後會墮入無間地獄（Avīci）。第三種是能彷彿聽聞，但不能得到授記。就像五千比丘（Pañcavargika）之徒，能聽聞略說，但不能得到授記。
問：這三種增上慢聲聞的位行，優劣如何？
答：遇到常不輕菩薩的人，起初誹謗，後來相信。起初誹謗，所以千劫墮入無間地獄。後來相信，所以能進入菩薩位。如經文所列的五千人，直接說明起身離去，沒有說明是誹謗。取其不誹謗的意義，則勝過不聞法的意義，但劣於聞法的意義。第一種人聞經，所以勝過誹謗，但因為誹謗所以不如不誹謗。又第一種人聞經或不聞經都會誹謗，第二種人聞經則誹謗，不聞則不誹謗，所以第一種人劣，第二種人勝。又第一種人多是實行人，五千人多是變化人。第三種人臨命終時生邪見，誹謗沒有聖道。這個人非但誹謗小乘，也誹謗大乘。前兩種人只誹謗大乘，不誹謗小乘。據此意義，則前兩種人勝過后一種人。又第三種人只墮一劫無間地獄，第一種人千劫受苦，則第一種人劣，后一種人勝。《晚見論》說明四種聲聞：一、決定聲聞，二、增上慢聲聞，三、退菩提心聲聞，四、應化聲聞。決定聲聞就是本來學習小乘，修行證得四果（四沙門果，Srotaāpanna, Sakrdāgāmin, Anāgāmin, Arhat），所以名叫決定聲聞。增上慢者，沒有得到四果，卻妄自認為得到。這兩種是小乘中得到和沒有得到的兩種情況。
【English Translation】 English version: If all who attain Buddhahood are Śrāvakas (those who attain enlightenment by hearing the Dharma), then if we take people of middling capacity, have them understand and proclaim themselves with the voice of the Buddha-path to all who hear, this is precisely judged in terms of the meaning of non-retrogression from their position. This belongs to the initial aspiration and Vyākaraṇa (prediction of future Buddhahood). The inner secret is the practice of a Bodhisattva. This stage also applies to those above the stage of non-retrogression, who are all capable of this. And taking those who have reached the Bhūmi (stages of Bodhisattva practice), this person is one who receives the prediction in the present. There are three types of Śrāvakas with Adhimāna (false pride): The first is one who can both hear the sutras and receive the prediction. For example, Sadāparibhūta Bodhisattva preached the Lotus Sutra to Śrāvakas with Adhimāna and gave them predictions; this is a prediction before the initial aspiration. The second is one who can neither hear the sutras nor receive the prediction. As stated in the Śāstra, those who attain the four Dhyānas (meditative states), this person will fall into the Avīci (uninterrupted) hell after death. The third is one who can vaguely hear but cannot receive the prediction. Like the group of five thousand Bhikṣus (Pañcavargika), they can hear a brief explanation but cannot receive the prediction.
Question: How are the positions and practices of these three types of Śrāvakas with Adhimāna superior or inferior?
Answer: Those who encounter Sadāparibhūta Bodhisattva initially slander and later believe. Because of the initial slander, they fall into Avīci hell for a thousand kalpas. Because of the later belief, they can enter the Bodhisattva stage. As the sutra mentions the five thousand, it directly states that they rose and left, without stating that they slandered. Taking the meaning of not slandering, it is superior to not hearing the Dharma, but inferior to hearing the Dharma. The first type hears the sutras, so they are superior to slandering, but because of the slander, they are inferior to not slandering. Also, the first type will slander whether they hear the sutras or not, while the second type will slander if they hear the sutras, but not slander if they do not hear them, so the first type is inferior and the second type is superior. Also, the first type is mostly practitioners, while the five thousand are mostly transformed beings. The third type generates wrong views at the time of death, slandering the absence of the holy path. This person not only slanders the Small Vehicle but also slanders the Great Vehicle. The first two types only slander the Great Vehicle and do not slander the Small Vehicle. According to this meaning, the first two types are superior and the last type is inferior. Also, the third type only falls into Avīci hell for one kalpa, while the first type suffers for a thousand kalpas, so the first type is inferior and the last type is superior. The 'Late View Treatise' explains four types of Śrāvakas: 1. Determined Śrāvakas, 2. Śrāvakas with Adhimāna, 3. Śrāvakas who regress from the Bodhi-mind, 4. Manifested Śrāvakas. Determined Śrāvakas are those who originally studied the Small Vehicle and attained the four fruits (four stages of liberation: Srotaāpanna, Sakrdāgāmin, Anāgāmin, Arhat), so they are called Determined Śrāvakas. Those with Adhimāna have not attained the four fruits but falsely claim to have attained them. These two are the two situations of attaining and not attaining in the Small Vehicle.
也。退大為小及應化為小。此二就大乘中明得失故有二也。此四攝一切聲聞皆盡。與上五種不相違。但廣略為異耳。論明得記不得記者。退菩提心及應化人此二得記。決定聲聞及增上慢此二根未熟故不與授記。
問。此釋與前相違。
答。不相違也。論意解三根人得記者。皆是退大及應化人得記耳。此中無實行人得現前記也。
問。無實行人得記者。常不輕菩薩與四眾授記。是何等人。
答。論云方便令其發心故。此是與實行人授記。
問。若爾前云何實行人不得記。
答。前明不得如此中三根人現前授劫數之記耳。非無通記以同有佛性而得記者。皆得與一切眾生授記也。三根人就緣因門授記。常不輕就正因門授記。義各有異也。
問。叵有為實行人授劫數記耶。
答。有利益者則為授之。義亦得也。論明五種授記。一者身子迦葉名號不同。又為眾所知識故與記別。二者富樓那等五百人及千二百人等同一名。故俱時與記。三者學無學等俱同一名非眾所識。故一時與記。四者與提婆達多記者。示如來無怨噁心故。五者與比丘尼及龍女記者。明女人在家出家修菩薩行皆證佛果故。論直明法華經始終與五種人授記不同耳。次橫論授記者。隨一人具得二種授記。如三根聲聞
【現代漢語翻譯】 現代漢語譯本： 也。退大為小以及應化為小。這兩種情況就大乘的角度來說明得失，所以分為兩種。這四種攝受一切聲聞（Śrāvakā，聽聞佛法而證悟者），與前面的五種情況不相違背，只是廣略有所不同而已。論中說明得到授記和不得授記的情況：退失菩提心以及應化之人這兩種情況可以得到授記。決定聲聞以及增上慢者這兩種人根器尚未成熟，所以不給予授記。
問：這種解釋與前面的說法相違背。
答：並不相違背。論中的意思是，解釋三種根器的人得到授記，都是退失大乘心以及應化之人得到授記。這裡面沒有實際修行的人得到當下的授記。
問：如果沒有實際修行的人得到授記，那麼常不輕菩薩（Sadāparibhūta）給四眾授記，是哪一類人呢？
答：論中說，是爲了方便引導他們發起菩提心，所以這是給實際修行的人授記。
問：如果這樣，那麼前面為什麼說實際修行的人不能得到授記呢？
答：前面說的是不能像這裡的三種根器的人一樣，得到當下授記劫數之記。並非說沒有通途的授記，因為他們同樣具有佛性而可以得到授記。都可以給一切眾生授記。三種根器的人就緣因門授記，常不輕菩薩就正因門授記，意義各有不同。
問：難道有給實際修行的人授劫數之記的情況嗎？
答：如果有利益，就可以為他們授記，義理上也是可以的。論中說明五種授記：第一種，舍利弗（Śāriputra）和迦葉（Kāśyapa）名號不同，又因為被大眾所熟知，所以給予記別。第二種，富樓那（Pūrṇa）等五百人和一千二百人等，使用同一個名字，所以同時給予授記。第三種，有學和無學等，都使用同一個名字，而且不被大眾所熟知，所以一時給予授記。第四種，給提婆達多（Devadatta）授記，是爲了顯示如來沒有怨恨之心。第五種，給比丘尼（bhikṣuṇī）和龍女（Nāga-kanyā）授記，是爲了說明女人在家或出家修行菩薩行都可以證得佛果。論中只是說明《法華經》從始至終給予五種人授記的不同之處。其次橫向論述授記，隨一個人可以同時得到兩種授記，比如三種根器的聲聞。
【English Translation】 English version: Also, 'retreating from the great to the small' and 'manifesting as the small'. These two are explained from the perspective of Mahayana (Great Vehicle) regarding gains and losses, hence they are divided into two. These four encompass all Śrāvakā (those who attain enlightenment by hearing the Buddha's teachings), and do not contradict the previous five, differing only in their breadth and detail. The treatise explains the cases of those who receive predictions and those who do not: those who regress from Bodhicitta (the mind of enlightenment) and those who manifest in response to beings can receive predictions. Those who are determined Śrāvakā and those with excessive pride are not given predictions because their faculties are not yet mature.
Question: This explanation contradicts the previous one.
Answer: It does not contradict. The treatise means that the three types of people who receive predictions are those who have retreated from the Mahayana mind and those who manifest in response to beings. There are no actual practitioners here who receive immediate predictions.
Question: If there are no actual practitioners who receive predictions, then what kind of people are the four assemblies to whom Sadāparibhūta (Ever Disparaging Bodhisattva) gives predictions?
Answer: The treatise says that it is to expediently guide them to arouse Bodhicitta, so this is giving predictions to actual practitioners.
Question: If so, why did you say earlier that actual practitioners cannot receive predictions?
Answer: What was said earlier was that they cannot receive immediate predictions of the number of kalpas (aeons), like the three types of people mentioned here. It does not mean that there are no general predictions, because they all have Buddha-nature and can receive predictions. All beings can be given predictions. The three types of people receive predictions based on the causal condition, while Sadāparibhūta gives predictions based on the direct cause. The meanings are different.
Question: Is it possible to give predictions of kalpas to actual practitioners?
Answer: If it is beneficial, then predictions can be given to them. It is also possible in principle. The treatise explains five types of predictions: First, Śāriputra (Sariputta) and Kāśyapa (Kassapa) have different names, and because they are known by the masses, they are given separate predictions. Second, Pūrṇa (Punna) and the five hundred people and the one thousand two hundred people, etc., use the same name, so they are given predictions at the same time. Third, those who are still learning and those who have completed learning, etc., all use the same name and are not known by the masses, so they are given predictions at the same time. Fourth, giving Devadatta (Tevadatta) a prediction is to show that the Tathagata (Thus Come One) has no resentment. Fifth, giving predictions to bhikṣuṇī (female monastic) and Nāga-kanyā (dragon girl) is to show that women, whether lay or monastic, can attain Buddhahood by practicing the Bodhisattva path. The treatise only explains the differences in the predictions given to the five types of people from beginning to end in the Lotus Sutra. Secondly, horizontally discussing predictions, one person can receive two types of predictions at the same time, such as the Śrāvakā of the three types.
發菩提心故是發心授記。面從佛受為現前受記也。增上慢聲聞即是未發菩提心得授記。是未發心授記。面從常不輕聞經是現前記。如是例義可解也。
次明四種記攝法。
問。授記何故不多不少但立四耶。
答。據位論之攝授記盡。未發心授記從具縛凡夫至六心退位也。發心授記從七心已上至三十心也。不現前初地至六地也。現前七地至十地也。又未發心外凡前人也。發心始入外凡位也。不現前內凡三十心也。現前登地至十地攝位既周。故但明四種也。又作二種雙攝之也。一者發心未發心一雙攝授記盡。自有未發心與記。自有已發心與記。未發心與記如鴿鳥。已發心與記從發心已上至十地皆攝也。二者現前不現前一雙。自有不現前而與記。已雖無益能利益他。自有現前而與記。或可自益而他不益或自他得益。此攝記亦盡也。
次明九種授記。即是授九道記謂三乘及六道也。
次明十種授記。如華嚴離世間品說。
次明諸四句。有前發心后得記。后發心前得記。前發心前得記。后發心后得記。又前發心后成佛。后發心前成佛。如釋迦彌勒等易解也。次法華中大小四句交絡。一者小乘無勝劣大乘有勝劣。如五百人皆羅漢故小無勝劣。五百人轉次授記成佛前後大有勝劣也。二者小有勝
【現代漢語翻譯】 現代漢語譯本： 發起菩提心（Bodhi-citta，覺悟之心）的緣故，這叫做發心授記。當面從佛陀接受授記，是現前授記。增上慢（Adhimana，未證言證）的聲聞（Śrāvaka，聲聞乘的修行者）就是沒有發起菩提心而得到授記，這是未發心授記。當面從常不輕菩薩（Sadāparibhūta）聽聞佛經，是現前授記。像這樣的例子，其中的道理是可以理解的。
接下來闡明四種授記所包含的法。
問：為什麼授記不多也不少，只設立四種呢？
答：根據修行者的位次來論，就涵蓋了所有的授記。未發心授記，是從具縛的凡夫到六心退位的修行者。發心授記，是從七心以上到三十心的修行者。不現前授記，是初地（Prthivi，歡喜地）菩薩到六地（Abhimukhi，現前地）菩薩。現前授記，是七地（Duraṃgamā，遠行地）菩薩到十地（Dharmameghā，法雲地）菩薩。另外，未發心授記是外凡位之前的人。發心授記是剛進入外凡位的人。不現前授記是內凡位的三十心菩薩。現前授記是登地菩薩到十地菩薩。既然涵蓋了所有的位次，所以只說明四種授記。也可以用兩種授記來雙重涵蓋所有的授記。第一種是發心和未發心，這一對涵蓋了所有的授記。有未發心而得到授記的，也有已發心而得到授記的。未發心而得到授記的，比如鴿子和鳥雀。已發心而得到授記的，從發心以上到十地菩薩都包含在內。第二種是現前和不現前，這一對涵蓋了所有的授記。有不現前而得到授記的，雖然自己沒有得到利益，但是能夠利益他人。有現前而得到授記的，或許可以自己得到利益而不能利益他人，或許自己和他人都能得到利益。這樣就涵蓋了所有的授記。
接下來闡明九種授記，就是授予九道眾生的授記，包括三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）和六道（Deva，天道；Asura，阿修羅道；Manushya，人道；Tiryagyoni，畜生道；Preta，餓鬼道；Naraka，地獄道）。
接下來闡明十種授記，如《華嚴經·離世間品》所說。
接下來闡明各種四句，有先發心而後得到授記的，有後發心而先得到授記的，有先發心而先得到授記的，有後發心而後得到授記的。又有先發心而後成佛的，有後發心而先成佛的，如釋迦牟尼佛（Śākyamuni）和彌勒菩薩（Maitreya）等，很容易理解。接下來是《法華經》中的大小四句交錯。第一種是小乘（Hinayana）沒有勝劣，大乘（Mahayana）有勝劣。如五百人都是阿羅漢（Arhat），所以小乘沒有勝劣。五百人依次得到授記成佛，前後大有勝劣。第二種是小乘有勝
English version: Because of generating Bodhi-citta (the mind of enlightenment), this is called the prediction of generating the mind. Receiving the prediction face-to-face from the Buddha is the present prediction. Śrāvakas (hearers) with Adhimana (false arrogance) are those who have not generated Bodhi-citta but receive a prediction; this is the prediction of not generating the mind. Hearing the sutras face-to-face from Sadāparibhūta Bodhisattva is a present prediction. The meaning of such examples can be understood.
Next, explaining the four types of predictions that encompass the Dharma.
Question: Why are there neither more nor fewer than four types of predictions?
Answer: According to the positions of practitioners, all predictions are encompassed. The prediction of not generating the mind is from bound ordinary beings to those who have regressed from the sixth mind. The prediction of generating the mind is from the seventh mind upwards to the thirtieth mind. The non-present prediction is from the first Bhumi (Prthivi, Joyful Ground) Bodhisattva to the sixth Bhumi (Abhimukhi, Manifest Ground) Bodhisattva. The present prediction is from the seventh Bhumi (Duraṃgamā, Far-Reaching Ground) Bodhisattva to the tenth Bhumi (Dharmameghā, Cloud of Dharma Ground) Bodhisattva. Furthermore, the prediction of not generating the mind is for those before the outer ordinary position. The prediction of generating the mind is for those who have just entered the outer ordinary position. The non-present prediction is for the thirty minds of the inner ordinary position. The present prediction is for those who have attained the Bhumis up to the tenth Bhumi. Since all positions are encompassed, only four types of predictions are explained. Two types can also be used to doubly encompass all predictions. The first is generating the mind and not generating the mind, this pair encompasses all predictions. There are those who have not generated the mind and receive a prediction, and there are those who have generated the mind and receive a prediction. Those who have not generated the mind and receive a prediction are like pigeons and birds. Those who have generated the mind and receive a prediction encompass those from generating the mind upwards to the tenth Bhumi. The second is present and non-present, this pair encompasses all predictions. There are those who receive a non-present prediction, although they do not benefit themselves, they can benefit others. There are those who receive a present prediction, perhaps they can benefit themselves but not others, or perhaps they can benefit both themselves and others. This encompasses all predictions.
Next, explaining the nine types of predictions, which are the predictions given to beings in the nine realms, including the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Six Realms (Deva, Asura, Manushya, Tiryagyoni, Preta, Naraka).
Next, explaining the ten types of predictions, as described in the 'Leaving the World' chapter of the Avataṃsaka Sutra.
Next, explaining the various four-line verses. There are those who generate the mind first and then receive the prediction, those who generate the mind later and receive the prediction first, those who generate the mind first and receive the prediction first, and those who generate the mind later and receive the prediction later. There are also those who generate the mind first and then become a Buddha, and those who generate the mind later and become a Buddha first, such as Śākyamuni and Maitreya, which are easy to understand. Next are the intertwined large and small four-line verses in the Lotus Sutra. The first is that the Hinayana has no superiority or inferiority, while the Mahayana has superiority or inferiority. For example, the five hundred are all Arhats, so the Hinayana has no superiority or inferiority. The five hundred receive predictions to become Buddhas in sequence, so the Mahayana has great superiority or inferiority in terms of sequence. The second is that the Hinayana has superiority
【English Translation】 Because of generating Bodhi-citta (the mind of enlightenment), this is called the prediction of generating the mind. Receiving the prediction face-to-face from the Buddha is the present prediction. Śrāvakas (hearers) with Adhimana (false arrogance) are those who have not generated Bodhi-citta but receive a prediction; this is the prediction of not generating the mind. Hearing the sutras face-to-face from Sadāparibhūta Bodhisattva is a present prediction. The meaning of such examples can be understood.
Next, explaining the four types of predictions that encompass the Dharma.
Question: Why are there neither more nor fewer than four types of predictions?
Answer: According to the positions of practitioners, all predictions are encompassed. The prediction of not generating the mind is from bound ordinary beings to those who have regressed from the sixth mind. The prediction of generating the mind is from the seventh mind upwards to the thirtieth mind. The non-present prediction is from the first Bhumi (Prthivi, Joyful Ground) Bodhisattva to the sixth Bhumi (Abhimukhi, Manifest Ground) Bodhisattva. The present prediction is from the seventh Bhumi (Duraṃgamā, Far-Reaching Ground) Bodhisattva to the tenth Bhumi (Dharmameghā, Cloud of Dharma Ground) Bodhisattva. Furthermore, the prediction of not generating the mind is for those before the outer ordinary position. The prediction of generating the mind is for those who have just entered the outer ordinary position. The non-present prediction is for the thirty minds of the inner ordinary position. The present prediction is for those who have attained the Bhumis up to the tenth Bhumi. Since all positions are encompassed, only four types of predictions are explained. Two types can also be used to doubly encompass all predictions. The first is generating the mind and not generating the mind, this pair encompasses all predictions. There are those who have not generated the mind and receive a prediction, and there are those who have generated the mind and receive a prediction. Those who have not generated the mind and receive a prediction are like pigeons and birds. Those who have generated the mind and receive a prediction encompass those from generating the mind upwards to the tenth Bhumi. The second is present and non-present, this pair encompasses all predictions. There are those who receive a non-present prediction, although they do not benefit themselves, they can benefit others. There are those who receive a present prediction, perhaps they can benefit themselves but not others, or perhaps they can benefit both themselves and others. This encompasses all predictions.
Next, explaining the nine types of predictions, which are the predictions given to beings in the nine realms, including the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the Six Realms (Deva, Asura, Manushya, Tiryagyoni, Preta, Naraka).
Next, explaining the ten types of predictions, as described in the 'Leaving the World' chapter of the Avataṃsaka Sutra.
Next, explaining the various four-line verses. There are those who generate the mind first and then receive the prediction, those who generate the mind later and receive the prediction first, those who generate the mind first and receive the prediction first, and those who generate the mind later and receive the prediction later. There are also those who generate the mind first and then become a Buddha, and those who generate the mind later and become a Buddha first, such as Śākyamuni and Maitreya, which are easy to understand. Next are the intertwined large and small four-line verses in the Lotus Sutra. The first is that the Hinayana has no superiority or inferiority, while the Mahayana has superiority or inferiority. For example, the five hundred are all Arhats, so the Hinayana has no superiority or inferiority. The five hundred receive predictions to become Buddhas in sequence, so the Mahayana has great superiority or inferiority in terms of sequence. The second is that the Hinayana has superiority
劣大無勝劣。如二千學無學人是也。二千有學及無學故有勝劣。同時成佛故無勝劣也。三者小劣大勝。如阿難得初果而先成佛者。小勝大劣如羅云得羅漢后成佛。此四釋五百弟子及學無學授記品盡也。又四句。一者同是無學得記有前後。如三根羅漢等。二者同是無學同時得記。如五百羅漢。三者學無學不同而同時得記。如二千人。四者有舉無學不同。得記前後亦不同。如阿難羅云等。此四句總攝三週也。
次簡大小。
問。大小乘經俱有九部。何故小乘九部無授記大乘九部有授記耶。
答。授記正明作佛。作佛是大乘正宗。故大乘九部明之。小乘授記非小乘正宗。故小乘九部不說。所以法華中明九部但為趣涅槃也。
問。外國名和伽羅此云授記。何故成論同用此名而云解義經耶。
答。成論師會二名云解授記義故名解義。引彼論文從明入明等四句。即是解授記義也。今明不然。以授記非小乘正宗故。小乘論不作授記名說。何以知之。大涅槃解授記經引阿逸多作佛事。故知爾也。
問。授記是一義耳。何故十二部中以授記為一經耶。
答。授記雖是一義以其作佛事大。又授九道記亦是大事故可為一部也。
問。為能記名記所記名記。為能所合明記。
答。授記
【現代漢語翻譯】 現代漢語譯本 劣大無勝劣。例如二千位有學和無學之人就是這種情況。因為二千人中有有學和無學，所以有勝劣之分。但同時成佛，所以沒有勝劣之分。三者是小劣大勝。例如阿難（Ananda，佛陀的十大弟子之一）證得初果后先成佛。小勝大劣，例如羅睺羅（Rahula，佛陀的兒子）證得阿羅漢果后成佛。這四種情況解釋了《法華經》中為五百弟子及有學無學之人授記的內容。 又有四句。一是同爲無學，得記有先後。例如三根羅漢等。二是同爲無學，同時得記。例如五百羅漢。三是有學和無學不同，但同時得記。例如二千人。四是有有學和無學不同，得記前後也不同。例如阿難和羅睺羅等。這四句總括了三週的授記。 接下來簡要說明大小乘的區別。 問：大小乘經典都有九部，為什麼小乘九部沒有授記，而大乘九部有授記呢？ 答：授記主要說明成佛之事。成佛是大乘的正宗。所以大乘九部經典中闡明授記。小乘的授記並非小乘的正宗。所以小乘九部經典中沒有說明。因此，《法華經》中說明九部經典只是爲了趣向涅槃（Nirvana，佛教術語，指解脫）。 問：外國語稱和伽羅（Vyakarana），這裡翻譯為授記。為什麼《成實論》也用這個名稱，卻說是解義經呢？ 答：《成實論》的作者調和這兩個名稱，說解釋授記的意義，所以稱為解義。引用其中的論文，從明入明等四句，就是解釋授記的意義。現在我說明並非如此。因為授記不是小乘的正宗，所以小乘論典不以授記為名來說明。為什麼知道這一點呢？《大涅槃經》解釋授記經時，引用阿逸多（Ajita，彌勒菩薩的別名）作佛事，所以知道是這樣。 問：授記只有一個意義。為什麼在十二部經中，將授記作為一部經呢？ 答：授記雖然只有一個意義，但因為它關係到成佛的大事，而且授予九道眾生授記也是一件大事，所以可以作為一部經。 問：是能授記的人稱為記，還是所授記的對象稱為記？還是能授記的人和所授記的對象合起來稱為記？ 答：授記
【English Translation】 English version Inferior great, no superior inferior. Such as the two thousand learners and non-learners. Because the two thousand have learners and non-learners, there are superior and inferior. But at the same time they become Buddhas, so there is no superior or inferior. The third is small inferior, great superior. For example, Ananda (one of the ten major disciples of the Buddha) attained the first fruit and became a Buddha first. Small superior, great inferior, such as Rahula (the son of the Buddha) attained Arhatship and then became a Buddha. These four explanations exhaust the chapter on the prediction of the five hundred disciples and learners and non-learners in the Lotus Sutra. There are also four sentences. First, all are non-learners, and the predictions are given in sequence. Such as the three-rooted Arhats, etc. Second, all are non-learners and are predicted at the same time. Such as the five hundred Arhats. Third, learners and non-learners are different, but they are predicted at the same time. Such as the two thousand people. Fourth, there are differences between learners and non-learners, and the order of receiving predictions is also different. Such as Ananda and Rahula, etc. These four sentences summarize the three rounds of predictions. Next, briefly explain the differences between the Mahayana and Hinayana. Question: Both Mahayana and Hinayana scriptures have nine divisions. Why do the nine divisions of Hinayana not have predictions, while the nine divisions of Mahayana have predictions? Answer: Prediction mainly explains the matter of becoming a Buddha. Becoming a Buddha is the main purpose of Mahayana. Therefore, the nine divisions of Mahayana scriptures clarify prediction. Prediction in Hinayana is not the main purpose of Hinayana. Therefore, it is not explained in the nine divisions of Hinayana scriptures. Therefore, the explanation of the nine divisions in the Lotus Sutra is only for the purpose of approaching Nirvana (Buddhist term, referring to liberation). Question: The foreign name is Vyakarana, which is translated here as prediction. Why does the Tattvasiddhi Shastra also use this name but call it the Sutra of Explaining Meaning? Answer: The author of the Tattvasiddhi Shastra reconciles these two names, saying that it explains the meaning of prediction, so it is called Explaining Meaning. Quoting the thesis in it, the four sentences from brightness entering brightness, etc., explain the meaning of prediction. Now I explain that it is not so. Because prediction is not the main purpose of Hinayana, Hinayana treatises do not explain it under the name of prediction. How do we know this? The Mahaparinirvana Sutra, when explaining the Prediction Sutra, quotes Ajita (another name for Maitreya Bodhisattva) doing Buddha work, so we know it is so. Question: Prediction has only one meaning. Why is prediction considered a separate scripture among the twelve divisions of scriptures? Answer: Although prediction has only one meaning, it is a major event related to becoming a Buddha, and giving predictions to beings in the nine realms is also a major event, so it can be considered a separate scripture. Question: Is the one who gives the prediction called 'prediction', or is the one who receives the prediction called 'prediction'? Or are the one who gives the prediction and the one who receives the prediction together called 'prediction'? Answer: Prediction
經者正取文言為經。故以能記之言為記也。又本記前人作佛又取所記名記。如目連記。兩等三能所合目易知也。
次釋化城義。
問。三車化城既同是權。二品來意有何異耶。
答。索車中已明。余未盡者更序其相。但聲聞有二種。一發軫學小。二者退大為小。三車為發軫學小人令出三界當得三乘。若化城譬者。為退大為小人本求佛乘。憚佛道長遠欲退受人天之樂。故於中路為止息說二涅槃也。然通而為論二文皆含兩義。取其正意則如向說也。
問。方便品明何義。
答。乃具含二義。而正取初意是以三週說法可為二例。初二週說法正為發軫學小聲聞。二週領解亦然。第三週說法正為退大學小聲聞。領解亦然。
問。前應為退大取小人說。何故前為發軫學小人耶。
答。學小之人執病既強。故先須斥之故初為也。
問。身子皆是退大取小人。故云三萬億佛所修學大乘。則知先為退大取小人也。
答。身子是權行人。為引發軫學小實行之人故先對身子也。如攝大乘論云。身子化人既得授記。令未定入二乘正位者改小乘行。已入正位者令其練根學菩薩道也。
問。前明五種聲聞今何故但明二種。
答。雖有五種聲聞但法華教起正為二人。以發軫學小
【現代漢語翻譯】 現代漢語譯本：
經是指正確採用文言文寫成的經典。所以，能夠被記住的言語被稱為『記』。另外，原本前人所作的佛經，又取其所記錄的內容命名為『記』，例如《目連記》。這兩類（經和記）以及三種能（能持、能說、能解）和所（所持、所說、所解）結合，其含義就容易理解了。
接下來解釋『化城』的含義。
問：三車（羊車、鹿車、牛車）和化城既然都是權宜之說，在《法華經》的〈方便品〉和〈化城喻品〉中，這兩者的用意有什麼不同呢？
答：在解釋『索車』（尋找車輛）時已經說明了。還有未盡之處，再進一步說明它們的區別。聲聞（Sravaka，聽聞佛法之弟子）有兩種：一是最初就學習小乘（Hinayana）的；二是退轉大乘（Mahayana）而修學小乘的。三車是爲了讓最初學習小乘的人能夠出離三界（欲界、色界、無色界），最終證得三乘（聲聞乘、緣覺乘、菩薩乘）。而化城的譬喻，是為那些從大乘退轉修學小乘的人而設的，他們原本追求佛乘（Buddha-yana），但因為畏懼成佛之道漫長遙遠，想要退而享受人天之樂，所以在中途為他們設立一個可以止息的地方，宣說二種涅槃（Nirvana，寂滅）。當然，從普遍意義上來說，這兩段經文都包含兩種含義。但如果只取其主要用意，就像前面所說的那樣。
問：《方便品》主要闡明什麼含義？
答：它包含了兩種含義，但主要闡明的是最初的含義。因此，三週說法（三轉法輪）可以分為兩種情況。最初的兩週說法，主要是為最初學習小乘的聲聞。他們對佛法的領悟也是如此。第三週說法，主要是為從大乘退轉修學小乘的聲聞。他們對佛法的領悟也是如此。
問：應該為那些從大乘退轉修學小乘的人說法，為什麼反而先為最初學習小乘的人說法呢？
答：因為最初學習小乘的人，他們的執著和偏見更加強烈，所以必須首先破斥他們的執著，因此先為他們說法。
問：舍利弗（Sariputra）都是從大乘退轉修學小乘的人，所以經中說他曾在三萬億佛所修學大乘，由此可知應該先為從大乘退轉修學小乘的人說法。
答：舍利弗是權巧示現的菩薩行者，爲了引導最初學習小乘並實際修行的人，所以先針對舍利弗說法。如《攝大乘論》所說，舍利弗作為化身之人，既然已經得到授記，就能讓那些尚未確定進入二乘（聲聞乘、緣覺乘）正位的人改變小乘的修行，讓已經進入正位的人鍛鍊根器，學習菩薩道。
問：前面明明說了五種聲聞，現在為什麼只說兩種？
答：雖然有五種聲聞，但《法華經》的教化主要是針對兩種人，即最初學習小乘的人。
【English Translation】 English version:
A sutra (經) is defined as a classic that correctly employs classical Chinese. Therefore, words that can be remembered are called 'records' (記). Furthermore, Buddhist scriptures originally written by predecessors are also named 'records' based on their recorded content, such as the 'Record of Maudgalyayana' (目連記). These two categories (sutras and records), combined with the three abilities (to uphold, to speak, to understand) and the three objects (what is upheld, what is spoken, what is understood), make their meanings easily comprehensible.
Next, we explain the meaning of 'illusory city' (化城).
Question: Since the three carts (羊車, deer cart; 鹿車, goat cart; 牛車, ox cart) and the illusory city are both expedient means, what are the differences in their intentions in the 'Expedient Means' chapter (方便品) and the 'Parable of the Illusory City' chapter (化城喻品) of the Lotus Sutra?
Answer: It has already been explained in the interpretation of 'searching for carts' (索車). For what remains unsaid, let's further elaborate on their distinctions. There are two types of Sravakas (聲聞, disciples who hear the Buddha's teachings): one who initially learns the Small Vehicle (Hinayana, 小乘); and one who retreats from the Great Vehicle (Mahayana, 大乘) to practice the Small Vehicle. The three carts are for those who initially learn the Small Vehicle, enabling them to leave the Three Realms (欲界, desire realm; 色界, form realm; 無色界, formless realm) and ultimately attain the Three Vehicles (聲聞乘, Sravaka-yana; 緣覺乘, Pratyekabuddha-yana; 菩薩乘, Bodhisattva-yana). The parable of the illusory city is for those who retreat from the Great Vehicle to practice the Small Vehicle, who originally sought the Buddha-yana (佛乘) but, fearing the length and remoteness of the path to Buddhahood, wished to retreat and enjoy the pleasures of humans and gods. Therefore, an illusory city is established midway for them to rest, and two types of Nirvana (涅槃, cessation) are taught. Of course, generally speaking, both passages contain both meanings. But if we only take their primary intention, it is as described earlier.
Question: What meaning does the 'Expedient Means' chapter primarily elucidate?
Answer: It contains two meanings, but it primarily elucidates the initial meaning. Therefore, the three rounds of teachings (三轉法輪, three turnings of the Dharma wheel) can be divided into two situations. The initial two rounds of teachings are mainly for the Sravakas who initially learn the Small Vehicle. Their understanding of the Dharma is also the same. The third round of teachings is mainly for the Sravakas who retreat from the Great Vehicle to practice the Small Vehicle. Their understanding of the Dharma is also the same.
Question: It should be taught to those who retreat from the Great Vehicle to practice the Small Vehicle, why is it taught to those who initially learn the Small Vehicle first?
Answer: Because those who initially learn the Small Vehicle have stronger attachments and prejudices, it is necessary to first refute their attachments, therefore it is taught to them first.
Question: Sariputra (舍利弗) is one who retreated from the Great Vehicle to practice the Small Vehicle, so the sutra says that he studied the Great Vehicle under three hundred million Buddhas, from this it can be known that it should be taught to those who retreat from the Great Vehicle to practice the Small Vehicle first.
Answer: Sariputra is a Bodhisattva who skillfully manifests, in order to guide those who initially learn the Small Vehicle and actually practice, therefore it is taught to Sariputra first. As the Mahayana-samgraha (攝大乘論) says, since Sariputra, as a manifested person, has already received prediction of Buddhahood, he can change the practice of the Small Vehicle for those who have not yet determined to enter the right position of the Two Vehicles (聲聞乘, Sravaka-yana; 緣覺乘, Pratyekabuddha-yana), and allow those who have already entered the right position to temper their faculties and learn the Bodhisattva path.
Question: Earlier, it was said that there are five types of Sravakas, why are only two types mentioned now?
Answer: Although there are five types of Sravakas, the teachings of the Lotus Sutra are mainly directed at two types of people, namely those who initially learn the Small Vehicle.
令改小而信大。退大為小亦令還學本大。故但為二人也。權行人乃是欲誘引此二種人。故不須為也。以佛道聲令一切聞即是前二人得悟。能以佛道聲令一切聞。為之已竟。亦不須為也。增上慢者憚教不受。如五千之徒。此未可為也。
問。此之二人得悟有深淺不。
答。初人但得信佛語耳。第二人隨位淺深也。
問。化城與三車何異。
答。直言三車則通今昔。若言化城但是今教。昔未言化也。
問。就譬而言有何異耶。
答。作三車者此舉說法輪為譬。若是化城以神通輪為譬。何以知之。長者虛指門外說有三車。故知是說法輪譬也。化城則明導師以神通力化作大城。則以通輪為譬也。又三車以聲為譬。化城則舉色為譬。諸子但耳聞車而眼不見。故舉聲譬。眾人眼見城故舉色譬也。但城譬之中非無有聲。如導師撫慰乃至集眾告言皆是聲也。車譬之中非無有色。如長者指門外示彼三車即是色也。但城據眼見車就耳聞。如前正意。
問。既舉二輪為譬者有二輪事不。
答。二譬皆是佛說。但是說法輪。無有現通事。故非神通也。
問。三車及化城何異。
答。前已釋之。未盡者更說約此別為四句。一者實而非權。謂一大車。二者權而非實。即二使及化城也
【現代漢語翻譯】 現代漢語譯本 使『小』的（指小乘）改變而信奉『大』的（指大乘）。退回『大』的（指大乘）而學習『小』的（指小乘），也令他們還學原本的『大』（指大乘）。所以只為這兩種人（指願意從小乘轉入大乘，或從大乘退回小乘又想重回大乘的人）說法。權巧方便的『行人』（指權教菩薩）是爲了誘導這兩種人，所以不需要為他們（指權教菩薩）說法。用佛道之聲令一切眾生聽聞，就是前兩種人能夠領悟。能夠用佛道之聲令一切眾生聽聞，說法這件事已經完畢，也不需要再為他們說法。對於增上慢者（指自以為是，未證得果位卻妄稱已證得的人），他們會抗拒教誨而不接受，就像五千退席之眾，這些人是不可以為他們說法的。
問：這兩種人（指從小乘轉入大乘，或從大乘退回小乘又想重回大乘的人）的領悟有深淺之分嗎？
答：最初的人（指從小乘轉入大乘的人）只是相信佛所說的話而已。第二種人（指從大乘退回小乘又想重回大乘的人）的領悟程度則隨著他們所處的位階有深淺之別。
問：化城（指《法華經》中的化城譬喻）和三車（指《法華經》中的三車譬喻）有什麼不同？
答：直接說『三車』，則可以通用於過去和現在。如果說『化城』，則只是現在的教法，過去佛未曾說過『化』。也就是說，『三車』的比喻在過去佛的教法中也存在，而『化城』的比喻則是《法華經》中才出現的。
問：就譬喻本身而言，有什麼不同呢？
答：用『三車』作比喻，這是以說法輪（指佛陀通過言語教導眾生的方式）作為譬喻。如果是『化城』，則是以神通輪（指佛陀通過神通力引導眾生的方式）作為譬喻。為什麼知道是這樣呢？因為長者（指譬喻中的長者，代表佛陀）只是虛指門外，說有三車，所以知道這是說法輪的譬喻。化城則說明導師（指佛陀）以神通力化作大城，所以是以神通輪作為譬喻。另外，『三車』是以聲音作為譬喻，『化城』則是以顏色作為譬喻。諸子（指譬喻中的諸子，代表眾生）只是聽到車的聲音而眼睛沒有看見，所以用聲音作譬喻。眾人眼睛看見城，所以用顏色作譬喻。但是，在『城』的譬喻中並非沒有聲音，例如導師的撫慰，乃至召集大眾告知他們，這些都是聲音。在『車』的譬喻中並非沒有顏色，例如長者指著門外，指示那三輛車，這就是顏色。但是，『城』側重於眼睛所見，『車』側重於耳朵所聞，正如前面所說的正意。
問：既然用二輪（指說法輪和神通輪）作為譬喻，那麼有二輪的事實嗎？
答：這兩個譬喻都是佛所說，但是隻是說法輪，沒有顯現神通的事情，所以不是神通輪。
問：三車和化城有什麼不同？
答：前面已經解釋過了。沒有完全說盡的，再用四句來分別說明。第一種是真實而非權巧，指『一大車』（指一佛乘）。第二種是權巧而非真實，指『二使』（指聲聞、緣覺二乘）以及『化城』。
【English Translation】 English version To change the 'small' (referring to the Hinayana) and believe in the 'large' (referring to the Mahayana). To retreat from the 'large' (referring to the Mahayana) and learn the 'small' (referring to the Hinayana), and also to make them return to learning the original 'large' (referring to the Mahayana). Therefore, it is only for these two types of people (those who are willing to switch from Hinayana to Mahayana, or those who have retreated from Mahayana to Hinayana and want to return to Mahayana) that the Dharma should be preached. The 'practitioners' of expedient means (referring to the Bodhisattvas of expedient teachings) are to guide these two types of people, so there is no need to preach the Dharma for them (referring to the Bodhisattvas of expedient teachings). To make the sound of the Buddha's path heard by all beings is for the first two types of people to attain enlightenment. If one can make the sound of the Buddha's path heard by all beings, then the matter of preaching the Dharma is already completed, and there is no need to preach the Dharma for them again. Those with increased arrogance (referring to those who are self-righteous and falsely claim to have attained enlightenment without actually doing so) will resist and not accept the teachings, like the five thousand who withdrew. It is not possible to preach the Dharma for these people.
Question: Do these two types of people (those who switch from Hinayana to Mahayana, or those who retreat from Mahayana to Hinayana and want to return to Mahayana) have differences in the depth of their enlightenment?
Answer: The first type of person (those who switch from Hinayana to Mahayana) only believes in the words of the Buddha. The degree of enlightenment of the second type of person (those who retreat from Mahayana to Hinayana and want to return to Mahayana) varies depending on their level.
Question: What is the difference between the Transformation City (referring to the Parable of the Transformation City in the Lotus Sutra) and the Three Carts (referring to the Parable of the Three Carts in the Lotus Sutra)?
Answer: Directly speaking of the 'Three Carts' can be applied to both the past and the present. If we speak of the 'Transformation City', it is only a teaching of the present. The Buddhas of the past did not speak of 'transformation'. That is to say, the parable of the 'Three Carts' existed in the teachings of the Buddhas of the past, while the parable of the 'Transformation City' only appears in the Lotus Sutra.
Question: What is the difference in terms of the parable itself?
Answer: Using the 'Three Carts' as a parable is using the Dharma Wheel (referring to the Buddha's way of teaching beings through words) as a metaphor. If it is the 'Transformation City', it is using the Wheel of Miraculous Powers (referring to the Buddha's way of guiding beings through miraculous powers) as a metaphor. How do we know this? Because the elder (referring to the elder in the parable, representing the Buddha) only points vaguely outside the door and says there are three carts, so we know that this is a metaphor for the Dharma Wheel. The Transformation City explains that the guide (referring to the Buddha) transforms a large city with miraculous powers, so it is a metaphor for the Wheel of Miraculous Powers. In addition, the 'Three Carts' uses sound as a metaphor, while the 'Transformation City' uses color as a metaphor. The children (referring to the children in the parable, representing beings) only hear the sound of the carts but do not see them with their eyes, so sound is used as a metaphor. The people see the city with their eyes, so color is used as a metaphor. However, in the parable of the 'City', there is also sound, such as the guide's comforting words and even gathering the people to inform them, these are all sounds. In the parable of the 'Carts', there is also color, such as the elder pointing outside the door and showing them the three carts, this is color. However, the 'City' emphasizes what is seen with the eyes, and the 'Carts' emphasizes what is heard with the ears, as the previous correct meaning stated.
Question: Since the two wheels (referring to the Dharma Wheel and the Wheel of Miraculous Powers) are used as metaphors, are there facts of the two wheels?
Answer: Both parables are spoken by the Buddha, but it is only the Dharma Wheel, there is no manifestation of miraculous powers, so it is not the Wheel of Miraculous Powers.
Question: What is the difference between the Three Carts and the Transformation City?
Answer: It has been explained before. What has not been fully explained will be further explained with four sentences. The first is real and not expedient, referring to the 'One Great Cart' (referring to the One Buddha Vehicle). The second is expedient and not real, referring to the 'Two Vehicles' (referring to the vehicles of the Sravakas and Pratyekabuddhas) and the 'Transformation City'.
。三者亦權亦實。謂三車也。於一說三故為權也。餘二非真唯一為實故名實也。四非權非實者前。雖有三句唯成權實二句。權實是因緣義。故權實則不實。實權則非權。直唱權實。宛然而未曾權實即第四句也。又若約五乘者人天乘非一乘。故非實非三乘。故非權為第四句。
問。二使與城何殊。
答。前已釋之。未盡者更序之。一者使就人為譬。人能指示是非如教能詮理邪正。城以法為譬但明止息耳。二者使人動而城靜使動喻說教被緣。城靜取安隱無患也。三者使人喻教。一城譬理。四者使人有二即四諦十二緣城則唯一兩智不殊。二涅槃無異也。
問。二乘二智有異。云何無異。又入無餘無異。有餘有異。云何無異耶。
答。可兩望之。取其同得二智。同得二涅槃。故言無異。此可譬一城也。取其二智不同有餘差別。則譬二教深淺。如兩車粗妙也。五者二使但在因中。入城登車皆據果地。六者二使譬教門通詮因果。城車則但在果門。七者二教詮為無為。而但體是有為。城車通為無為也。八者城則是無。使則是有。實無小乘究竟果故云無。化作無教是佛說而不無佛教故言有也。
問。既實無究竟果而權明有者。亦實無小乘教亦權說有小乘教。此義應齊。何故不例。
答。非無佛之
【現代漢語翻譯】 現代漢語譯本：這三者既是權宜之計，又是真實存在。指的是三輛車。因為在一個（佛乘）中說了三個（車乘），所以是權宜之計。其餘兩個不是真實的，只有一個是真實的，所以稱為真實。至於非權宜也非真實，前面已經說過。雖然有三句，但只成立權宜和真實兩句。權宜和真實是因緣的意義。所以權宜則不真實，真實則非權宜。直接宣說權宜和真實，宛然存在但又未曾有權宜和真實，這就是第四句的意義。又如果按照五乘來說，人天乘不是一乘，所以既非真實也非三乘，是第四句的意義。 問：二使（指聲聞、緣覺二乘的教化）與城（指涅槃）有什麼區別？ 答：前面已經解釋過了。爲了更完整，再補充說明。一是二使以人為比喻，人能夠指示是非，就像教化能夠詮釋道理的邪正。城以法為比喻，只是說明止息。二是二使是動的，而城是靜的。二使的動喻示著說教被接受，城靜則取安穩無患。三是二使比喻教化，城比喻真理。四是二使有二，即四諦和十二因緣，而城則只有一，兩智（指聲聞、緣覺的智慧）沒有差別，二涅槃也沒有差異。 問：二乘的二智（指聲聞、緣覺的智慧）有差異，為什麼說沒有差異？又進入無餘涅槃沒有差異，進入有餘涅槃有差異，為什麼說沒有差異呢？ 答：可以從兩個方面來看。取其共同得到二智，共同得到二涅槃，所以說沒有差異。這可以比喻一座城。取其二智不同，有餘涅槃有差別，則比喻二教的深淺，如同兩輛車粗糙和精妙的差別。五是二使只在因中，入城登車都是根據果地。六是二使比喻教門，通詮因果，城和車則只在果門。七是二教詮釋有為和無為，但本體是有為。城和車則通於有為和無為。八是城是無，二使是有。實際上沒有小乘的究竟果，所以說是無。化作的無教是佛所說，但並非沒有佛教，所以說是有。 問：既然實際上沒有究竟果，而權宜地說明有，那麼實際上沒有小乘教，也權宜地說有小乘教，這個道理應該一致。為什麼不這樣類比？ 答：並非沒有佛的...
【English Translation】 English version: These three are both provisional and real. They refer to the three carts. Because three (vehicles) are spoken of within one (Buddha vehicle), it is provisional. The other two are not real; only one is real, hence it is called real. As for neither provisional nor real, it has been mentioned before. Although there are three statements, only the two statements of provisional and real are established. Provisional and real are the meaning of dependent origination. Therefore, what is provisional is not real, and what is real is not provisional. Directly proclaiming provisional and real, it is clearly present but has never been provisional or real; this is the meaning of the fourth statement. Furthermore, if we consider the five vehicles, the human and deva (heavenly being) vehicles are not the one vehicle, so they are neither real nor the three vehicles; this is the meaning of the fourth statement. Question: What is the difference between the two messengers (referring to the teachings of the Sravakas (hearers) and Pratyekabuddhas (solitary realizers) of the two vehicles) and the city (referring to Nirvana)? Answer: It has been explained before. To be more complete, I will add further explanation. First, the two messengers are likened to people; people can indicate right and wrong, just as teachings can explain the correctness and incorrectness of principles. The city is likened to the Dharma, only explaining cessation. Second, the two messengers are moving, while the city is still. The movement of the two messengers symbolizes the teaching being received, while the stillness of the city represents obtaining peace and freedom from suffering. Third, the two messengers are metaphors for teachings, while the city is a metaphor for truth. Fourth, the two messengers have two aspects, namely the Four Noble Truths and the Twelve Links of Dependent Origination, while the city has only one; the two wisdoms (referring to the wisdom of the Sravakas and Pratyekabuddhas) are not different, and the two Nirvanas are also not different. Question: The two wisdoms of the two vehicles (referring to the wisdom of the Sravakas and Pratyekabuddhas) are different, so why is it said that they are not different? Also, entering Nirvana without remainder is not different, while entering Nirvana with remainder is different, so why is it said that they are not different? Answer: It can be viewed from two perspectives. Taking the fact that they both attain the two wisdoms and both attain the two Nirvanas, it is said that they are not different. This can be compared to one city. Taking the fact that the two wisdoms are different and Nirvana with remainder has differences, it is a metaphor for the depth and shallowness of the two teachings, like the difference between two carts, one rough and one refined. Fifth, the two messengers are only in the cause, while entering the city and boarding the cart are based on the ground of fruition. Sixth, the two messengers are metaphors for the teaching doors, explaining both cause and effect, while the city and the cart are only in the fruit door. Seventh, the two teachings explain the conditioned and the unconditioned, but the substance is conditioned. The city and the cart are both conditioned and unconditioned. Eighth, the city is non-existent, while the two messengers are existent. In reality, there is no ultimate fruit of the Small Vehicle, so it is said to be non-existent. The transformed non-teaching is spoken by the Buddha, but it is not that there is no Buddhism, so it is said to be existent. Question: Since there is actually no ultimate fruit, but it is provisionally explained that there is, then there is actually no Small Vehicle teaching, but it is also provisionally said that there is a Small Vehicle teaching. This principle should be consistent. Why is it not analogous? Answer: It is not that there is no Buddha's...
言教。為會小教歸一大教故。云我此九部法隨須眾生說。入大乘為本故教有也。究竟之果既無不可會歸一果。如不可從化城歸寶所也。
問。若果是無不可會者。智斷無。應不可會。何得云汝等所行是菩薩道。
答。可細尋其旨也。此智斷可兩望之。若言智斷究竟此則無故不可會。而有此不究竟之智斷。宜會歸一乘。故云汝等所行是菩薩道也。論釋云汝等所行是菩薩道。謂前菩提心退已還發前所修。善根不滅同后得果故。此意明取菩提心善根故是菩薩道耳。二乘智斷皆是菩薩道之遠緣。人天善根亦爾也。
問。何故不言汝等所行是菩薩果。
答。二乘正謂是果而非道。今斥其病故云是道非果。道者因義也。汝等所行若因若果皆是菩薩家道耳。
問。菩薩有果如信解中雲我今得道得果。大品云有法是菩薩道。無法是菩薩果。何故不言汝等所行是菩薩果耶。
答。約此義亦得也。但今言道者取菩薩若果若道望佛併爲因。皆悉是道故言是菩薩道耳。
法華玄論卷第七 大正藏第 34 冊 No. 1720 法華玄論
法華玄論卷第八
胡吉藏撰
論曰。轉法輪具四義。一輪二轉三方四降敵。輪者大乘以無生滅觀為體。小乘以生滅觀為體。大乘無生觀為
【現代漢語翻譯】 現代漢語譯本 言教。爲了使小乘教義歸於大乘教義，所以說『我這九部法，隨著眾生的需要而說』。因為進入大乘是根本，所以才有了教義。究竟的果位既然沒有不可會合的，如同不能從化城回到寶所一樣。
問：如果果位沒有不可會合的，那麼智和斷（智慧和斷除煩惱）也應該不可會合。為什麼說『你們所行的是菩薩道』？
答：可以仔細尋味其中的旨意。這智和斷可以從兩個方面來看。如果說智和斷是究竟的，那麼因為沒有究竟的智斷，所以不可會合。但現在有不究竟的智和斷，應該會歸於一乘（Ekayana）。所以說『你們所行的是菩薩道』。論釋中說『你們所行的是菩薩道』，是指之前退失菩提心（Bodhi-citta）后又重新發起，之前所修的善根沒有滅，和後來所得的果位相同。這個意思是說，因為取了菩提心的善根，所以是菩薩道。二乘（Śrāvakayāna and Pratyekabuddhayāna）的智斷都是菩薩道的遠因，人天善根也是如此。
問：為什麼不說『你們所行的是菩薩果』？
答：二乘（Śrāvakayāna and Pratyekabuddhayāna）正是認為自己所證的是果而不是道。現在是爲了破斥他們的這種錯誤，所以說是道而非果。道是因的意思。你們所行，無論是因是果，都是菩薩家的道。
問：菩薩有果，如《信解品》中說『我今得道得果』。《大品般若經》中說『有法是菩薩道，無法是菩薩果』。為什麼不說『你們所行的是菩薩果』呢？
答：從這個意義上來說也可以。但現在說『道』，是取菩薩的果和道，相對於佛來說都是因，都屬於道，所以說是菩薩道。
《法華玄論》卷第七 《大正藏》第34冊 No. 1720 《法華玄論》
《法華玄論》卷第八
胡吉藏 撰
論曰：轉法輪（Dharmacakra）具有四種含義：一、輪；二、轉；三、方；四、降敵。輪，大乘（Mahāyāna）以無生滅觀為體，小乘（Śrāvakayāna and Pratyekabuddhayāna）以生滅觀為體。大乘（Mahāyāna）的無生觀為……
【English Translation】 English version Doctrinal teachings. It is for the purpose of converging the Lesser Vehicle teachings into the One Great Vehicle teaching that it is said, 'I preach these nine divisions of the Dharma according to the needs of sentient beings.' Because entering the Great Vehicle is fundamental, teachings exist. Since there is nothing that cannot be converged in the ultimate fruit, it is like not being able to return to the treasure land from the transformation city.
Question: If the fruit is such that nothing cannot be converged, then wisdom (智, jñāna) and severance (斷, prahāṇa) should also be unconvergeable. Why is it said, 'What you practice is the Bodhisattva path'?
Answer: One can carefully examine its meaning. This wisdom and severance can be viewed from two perspectives. If it is said that wisdom and severance are ultimate, then because there is no ultimate wisdom and severance, they cannot be converged. However, there is non-ultimate wisdom and severance, which should be converged into the One Vehicle (Ekayana). Therefore, it is said, 'What you practice is the Bodhisattva path.' The commentary states, 'What you practice is the Bodhisattva path,' referring to those who had previously regressed from the Bodhi-citta (菩提心, the mind of enlightenment) but have now re-arisen it. The good roots cultivated previously have not been extinguished and are the same as the fruit obtained later. This means that because the good roots of Bodhi-citta are taken, it is the Bodhisattva path. The wisdom and severance of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are distant causes of the Bodhisattva path, and so are the good roots of humans and devas.
Question: Why is it not said, 'What you practice is the Bodhisattva fruit'?
Answer: The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) precisely consider what they have attained as the fruit and not the path. Now, to refute their error, it is said that it is the path and not the fruit. 'Path' means cause. Whether cause or fruit, what you practice is the path of the Bodhisattva family.
Question: Bodhisattvas have fruit, as it is said in the 'Faith and Understanding' chapter, 'I now attain the path and attain the fruit.' The Mahāprajñāpāramitā Sūtra says, 'Some dharmas are the Bodhisattva path, and some dharmas are the Bodhisattva fruit.' Why is it not said, 'What you practice is the Bodhisattva fruit'?
Answer: From this perspective, it can also be said so. However, now when we say 'path,' we take the Bodhisattva's fruit and path, and in relation to the Buddha, they are all causes, all belonging to the path. Therefore, it is said to be the Bodhisattva path.
Fa Hua Xuan Lun, Volume 7 Taisho Tripitaka, Volume 34, No. 1720, Fa Hua Xuan Lun
Fa Hua Xuan Lun, Volume 8
Composed by Huiji Zang
Treatise says: Turning the Dharma wheel (Dharmacakra) has four meanings: first, the wheel; second, turning; third, direction; fourth, subduing enemies. The wheel: the Great Vehicle (Mahāyāna) takes the view of non-arising and non-ceasing as its essence, while the Lesser Vehicle (Śrāvakayāna and Pratyekabuddhayāna) takes the view of arising and ceasing as its essence. The Great Vehicle's (Mahāyāna) view of non-arising is...
輪。略具十義。一唯聖王有餘人則無。唯無所得聖王有此無生滅觀。有所得人則無。二自然成就不由工匠。佛菩薩了諸法本自不生今亦無滅。得無生觀非破生滅故有無生也。方便品云。諸法從本來常自寂滅相。三輻輞具足。無生觀圓則眾行皆備。四自在王前導。以無生觀常居眾行之首。五餘人不能壞。天魔外道不能壞。六能摧怨敵。得無生觀能破一切生心動念。七停空不墮。得無生觀常在實相虛空不復退轉。八圓而無際。得無生觀離斷常諸邊。九上下回轉。得無生觀能于生無生不相妨礙。如法身無生無處不生。以無生故諸趣門閉。即是上回無處不生而生五道。謂下轉也。十速疾得無生觀心無所礙。一念遍知。所言輪者轉輪為義。前佛得如實悟授於後佛。眾生不盡輪無息時。故云輪轉也。又輪者謂具足義。此無生觀無德不含。如波若說一念具萬行。又輪者圓正義。無生實觀圓正不偏也。
問。何故名法輪複名梵輪耶。
答。可軌名法清凈名梵。十住論云此輪能除眾生三毒使得清凈。故云梵輪。婆娑云梵音說故名為梵輪。
釋論文已具足。次論位但一無生中道正觀。約明昧不同開為四位。初地至三地名信無生。四地至六地名順無生。七地至九地謂真無生。十地至佛地謂寂滅無生。即喻四轉輪王也。又地
【現代漢語翻譯】 現代漢語譯本 輪。略具十義：一、只有聖王才有，其餘人則沒有。只有證得無所得的聖王才有這種無生滅的觀照，有所得的人則沒有。二、自然成就，不是工匠製造的。佛菩薩了悟諸法原本不生，現在也沒有滅。得到無生觀，不是爲了破除生滅才有所謂的無生。如《方便品》所說：『諸法從本來，常自寂滅相。』三、輻條和輪輞都完備。無生觀圓滿，則一切修行都具備。四、自在王在前引導。以無生觀常居一切修行的首位。五、其他人不能破壞。天魔外道不能破壞。六、能摧毀怨敵。得到無生觀，能破除一切生心動念。七、停留在空中不墜落。得到無生觀，常在實相虛空中，不再退轉。八、圓滿而沒有邊際。得到無生觀，遠離斷見和常見等各種邊見。九、上下回轉。得到無生觀，能使生和無生互不妨礙。如法身無生，無處不生。因為無生，所以諸趣之門關閉，這就是上回；無處不生而生於五道，謂之下轉。十、迅速。得到無生觀，心無所礙，一念遍知。所說的輪，是轉動之義。過去的佛將如實的悟道傳授給後來的佛，眾生沒有窮盡，輪轉就沒有停止的時候，所以說是輪轉。又，輪也意味著具足。這無生觀無德不包含，如《般若經》所說，一念具足萬行。又，輪也意味著圓正。無生的真實觀照圓滿正直而不偏頗。 問：為什麼叫做法輪，又叫做梵輪呢？ 答：可以作為軌範的叫做『法』，清凈的叫做『梵』。《十住論》說，此輪能去除眾生的貪嗔癡三毒，使之得到清凈，所以叫做梵輪。《婆娑論》說，因為梵音宣說，所以叫做梵輪。 解釋論文已經完備。接下來討論位次，但一個無生中道正觀，根據明昧的不同，開為四個位次。初地到三地叫做信無生，四地到六地叫做順無生，七地到九地叫做真無生，十地到佛地叫做寂滅無生。這就比喻四轉輪王。又，地（Bhumi）
【English Translation】 English version Wheel. Briefly possessing ten meanings: 1. Only a Holy King possesses it; others do not. Only a Holy King who has attained non-attainment possesses this view of non-birth and non-cessation. Those who have attainment do not. 2. It is naturally accomplished, not made by craftsmen. Buddhas and Bodhisattvas understand that all dharmas are originally unborn and now have no cessation. Obtaining the view of non-birth is not because of destroying birth and cessation that there is non-birth. As the Upaya (Skillful Means) chapter says: 'All dharmas from the beginning constantly have the characteristic of quiescence.' 3. The spokes and rim are complete. When the view of non-birth is complete, all practices are equipped. 4. The Sovereign King leads the way. The view of non-birth always resides at the head of all practices. 5. Others cannot destroy it. Deva-maras (heavenly demons) and tirthikas (non-Buddhists) cannot destroy it. 6. It can crush enemies. Obtaining the view of non-birth can destroy all arising thoughts and mental activities. 7. It stops in the sky without falling. Obtaining the view of non-birth constantly resides in the emptiness of true reality and no longer regresses. 8. It is round and without boundaries. Obtaining the view of non-birth is apart from the extremes of annihilationism and eternalism. 9. It revolves up and down. Obtaining the view of non-birth enables birth and non-birth to not obstruct each other. Like the Dharmakaya (Dharma body) which is unborn, there is no place where it is not born. Because of non-birth, the gates of all destinies are closed. This is the upward revolution; there is no place where it is not born, yet it is born in the five paths, which is called the downward revolution. 10. It is swift. Obtaining the view of non-birth, the mind is unobstructed, and one knows all in a single thought. The wheel that is spoken of means turning. The Buddhas of the past transmitted the true enlightenment to the Buddhas of the future. Sentient beings are not exhausted, and the turning of the wheel has no time of cessation, therefore it is called the turning of the wheel. Also, the wheel means completeness. This view of non-birth does not exclude any virtue. As the Prajna (wisdom) says, a single thought possesses myriad practices. Also, the wheel means roundness and correctness. The true view of non-birth is round, correct, and not biased. Question: Why is it called the Dharmacakra (Wheel of Dharma) and also called the Brahmacakra (Wheel of Brahma)? Answer: That which can be a standard is called Dharma (law), and that which is pure is called Brahma (pure). The Dasabhumika Sutra (Ten Stages Sutra) says that this wheel can remove the three poisons of sentient beings, causing them to attain purity, therefore it is called the Brahmacakra. The Vibhasa (Great Commentary) says that because the Brahma sound is spoken, it is called the Brahmacakra. The explanation of the text is already complete. Next, discussing the positions, but a single correct view of non-birth and the Middle Way, according to the difference in clarity, is opened into four positions. The first Bhumi (ground) to the third Bhumi is called believing in non-birth, the fourth Bhumi to the sixth Bhumi is called according with non-birth, the seventh Bhumi to the ninth Bhumi is called true non-birth, and the tenth Bhumi to the Buddha Bhumi is called quiescent non-birth. This is likened to the four Cakravartin (wheel-turning kings). Also, Bhumi (ground)
前亦具四位。外凡十信信無生。次十住謂解無生。十行因無生起行。十回嚮明解行具足順無生流。后四名似輪。前四名真輪。似中內外凡。真中併不併如一乘中釋。
問。何故地前至佛皆無生觀。
答。般若云菩薩初發心皆學無所得。以無所得故能從一位至一位耳。有所得是魔眷屬無道無果。是故皆學無生。
問。云何名無生觀。
答。於一切生死涅槃緣之與觀不生心動念。故名無生。是故經云。動心是魔網。不動為法印也。
次釋轉義。既以無生為輪即以無轉為轉也。凈名云三轉法輪于大千其輪本來常清凈。像法決疑經云。鹿園不說鵠樹無言。善吉云我無所論乃至不說一字。大經云若知如來常不說法是則名為具足多聞。此皆無轉而轉。故言無所言。但轉有二種。一者他轉二者自轉。此二種開三種成佛。一者法身成佛。謂坐無生觀道場將滿不二念。若假諸佛為作因緣故。無生觀輪於心中轉名為他轉。二者應身成佛。謂十地行滿坐于道場無師自悟名為自轉也。此二皆是大乘。三藏所無。次明三僧祇劫行滿三十四心成佛。亦無師自悟得眼智明覺此三藏成佛。成佛雖多不出此三。若以本跡而言初一為本。后二為跡。大小為論初二大乘后一三藏。權實而言三藏辨權大乘有權有實。法身為實成跡
【現代漢語翻譯】 現代漢語譯本：前面也具備四位。外凡十信，是相信無生之理。其次是十住，是理解無生之理。十行是因無生之理而起行。十回向是明白理解和實行都具足，順應無生之理的流動。後面的四位名為似輪，前面的四位名為真輪。似輪中分內外凡，真輪中併不併，如同在一乘（Ekayana，唯一佛乘）中所解釋的那樣。
問：為什麼從地前到佛位，都要修習無生觀？
答：《般若經》（Prajna Sutra）說，菩薩最初發心，都是學習無所得。因為無所得的緣故，才能從一個位次到達另一個位次。有所得是魔的眷屬，沒有道，沒有果。所以都要學習無生之理。
問：什麼叫做無生觀？
答：對於一切生死涅槃的因緣和觀想，不生心動念，所以叫做無生。因此經上說，動心是魔的羅網，不動是法的印記。
接下來解釋『轉』的含義。既然以無生為輪，就是以無轉為轉。《維摩詰經》（Vimalakirti Sutra）說，三轉法輪（Tri-Laksana，三法印）在大千世界本來就常清凈。《像法決疑經》說，鹿園（Mrigadava，佛陀初轉法輪之地）不說，鵠樹無言。善吉（Subhuti，須菩提，佛陀弟子）說，我無所論，乃至不說一字。《大般涅槃經》（Mahaparinirvana Sutra）說，如果知道如來常常不說法，這就叫做具足多聞。這些都是無轉而轉，所以說無所言。但轉有兩種，一是他轉，二是自轉。這兩種開出三種成佛。一是法身（Dharmakaya，法身佛）成佛，是指坐在無生觀的道場，將要圓滿不二之念。如果藉助諸佛為作因緣，無生觀的輪在心中轉動，叫做他轉。二是應身（Sambhogakaya，報身佛）成佛，是指十地（Dasabhumika，十地菩薩）行滿，坐在道場無師自悟，叫做自轉。這兩種都是大乘（Mahayana，大乘佛教）的，三藏（Tripitaka，佛教三藏）所沒有。其次是說明三僧祇劫（Asankhyeya-kalpa，無數劫）行滿，三十四心成佛，也是無師自悟，得到眼智明覺，這是三藏成佛。成佛雖然多種，不出這三種。如果以本跡而言，最初一種為本，后兩種為跡。以大小乘而論，最初兩種是大乘，后一種是三藏。以權實而言，三藏辨別權巧，大乘有權巧有真實。法身是真實的成就之跡。
【English Translation】 English version: The preceding also possesses four positions. The outer ordinary ten faiths believe in non-origination. Next, the ten abodes understand non-origination. The ten practices arise from the practice of non-origination. The ten dedications clarify that understanding and practice are complete, flowing in accordance with non-origination. The latter four are called 'similar wheels,' and the former four are called 'true wheels.' The 'similar wheels' are divided into outer and inner ordinary beings, while the 'true wheels' are neither separate nor combined, as explained in the One Vehicle (Ekayana).
Question: Why is the contemplation of non-origination practiced from before the stages to Buddhahood?
Answer: The Prajna Sutra states that Bodhisattvas initially aspire to learn non-attainment. Because of non-attainment, they can progress from one stage to another. Attainment belongs to the retinue of Mara (demon), lacking the path and the fruit. Therefore, all learn non-origination.
Question: What is called the contemplation of non-origination?
Answer: Regarding all conditions of birth, death, and Nirvana, one does not generate mental activity or thoughts. Therefore, it is called non-origination. Thus, the sutra says, 'A moving mind is the net of Mara, while stillness is the seal of Dharma.'
Next, the meaning of 'turning' is explained. Since non-origination is considered the wheel, non-turning is considered turning. The Vimalakirti Sutra states that the three turnings of the Dharma wheel (Tri-Laksana) in the great thousand world system are inherently pure. The Sutra of Resolving Doubts in the Semblance Dharma states that the Deer Park (Mrigadava, where Buddha first turned the Dharma wheel) does not speak, and the Koka tree is silent. Subhuti (one of the Buddha's disciples) said, 'I have nothing to say, not even a single word.' The Mahaparinirvana Sutra states that if one knows that the Tathagata (Buddha) constantly does not preach the Dharma, this is called complete learning. All these are turning without turning, hence the saying 'nothing to say.' However, there are two kinds of turning: turning by others and turning by oneself. These two open up three kinds of attaining Buddhahood. First is the Dharmakaya (Dharmakaya Buddha) attaining Buddhahood, which refers to sitting in the Bodhimanda (place of enlightenment) of non-origination contemplation, nearing the completion of non-duality. If relying on the Buddhas to create conditions, the wheel of non-origination contemplation turns in the mind, it is called turning by others. Second is the Sambhogakaya (Sambhogakaya Buddha) attaining Buddhahood, which refers to the ten Bhumis (Dasabhumika, ten stages of Bodhisattva) being fulfilled, sitting in the Bodhimanda and awakening without a teacher, called turning by oneself. These two belong to the Mahayana (Mahayana Buddhism), which the Tripitaka (Buddhist canon) does not have. Next, it explains that after fulfilling the practices of three Asankhyeya-kalpas (countless eons), attaining Buddhahood with thirty-four minds is also awakening without a teacher, obtaining the clarity of eye-wisdom, which is the Tripitaka attaining Buddhahood. Although there are many ways to attain Buddhahood, they do not go beyond these three. If speaking in terms of fundamental and traces, the first one is the fundamental, and the latter two are the traces. If discussing in terms of the Great and Small Vehicles, the first two are the Great Vehicle, and the latter one is the Tripitaka. If speaking in terms of provisional and real, the Tripitaka distinguishes the provisional, while the Great Vehicle has both provisional and real. The Dharmakaya is the real achievement of traces.
身為權成也。
次就應身成佛復有自他。婆娑云佛在菩提樹下轉自身法輪。謂自得無漏慧行四諦境。于鹿園為他身轉法輪。謂陳如等有應發之慧須佛言教為其扣發名為他轉。但自轉之義就初成道。此義則短。從爾已后皆屬他轉。故他轉時長。小乘既爾大乘亦同也。
次明方義。轉必有方所即是轉境義。若爾小乘生滅觀照四諦境。故輪於四方轉。大乘明無生滅觀於一實諦方轉也。
問。云何爾耶。
答。小乘以苦集為相生。滅道為還滅。境即生滅觀亦復然。故生滅境發生滅觀。生滅觀照生滅境。所以言生滅之輪四方轉也。大乘則明不苦不集故不生。不道不滅故無滅。故名一諦。以無生滅一諦發不生滅一觀。無生滅一觀照無生滅一境。故云無生滅輪於一諦方轉也。然轉輪既是無轉而轉。境生亦無生而生。無轉而轉雖轉不照。無生而生雖生不發也。次明小乘之輪於四方轉。大乘亦爾。但小乘于有量四方轉。大乘于無量四方轉。
問。小乘有量故有生滅。大乘無量亦有生滅。量無量乃異。生滅觀應同耶。
答。亦不同也。大乘明苦者如大經云。解苦無苦為苦諦。又云五陰洞達空無所起。是苦義法本不生。今則無滅是寂滅義。豈同小乘逼惱為苦。已有還無稱為滅耶。
次明降怨即辨
【現代漢語翻譯】 現代漢語譯本： 身為權成也是指佛陀爲了適應不同眾生的根器和需要，而示現不同的化身和權宜之法。
其次，關於應身成佛，又分為自轉法輪和他轉法輪。根據《婆娑論》的說法，佛陀在菩提樹下轉自身法輪，指的是佛陀自己證悟了無漏智慧，通達四聖諦的境界。在鹿野苑為他人轉法輪，指的是像陳如（Kaundinya）等具有能夠被啓發智慧的眾生，需要佛陀的言教來開啟他們的智慧，這被稱為他轉法輪。但是，自轉法輪的意義僅限於佛陀最初成道之時，時間很短。從那以後，都屬於他轉法輪，所以他轉法輪的時間很長。小乘如此，大乘也是如此。
其次，說明方位的意義。轉法輪必然有其方位，這就是轉法輪所針對的境界的意義。如果是這樣，小乘通過生滅的觀照來觀察四聖諦的境界，所以法輪在四個方向上運轉。大乘則闡明無生滅的道理，觀照唯一的真實諦理，因此法輪在一個方向上運轉。
問：為什麼是這樣呢？
答：小乘認為苦諦和集諦是相生的，滅諦和道諦是還滅的。境界是生滅的，觀照也是如此。所以，生滅的境界引發了生滅的觀照，生滅的觀照又照見生滅的境界。因此說生滅之輪在四個方向上運轉。大乘則闡明不苦不集，所以沒有生；不道不滅，所以沒有滅。因此稱為一諦。以無生滅的一諦，引發不生滅的觀照。無生滅的觀照，照見無生滅的境界。所以說無生滅之輪在一個諦理的方向上運轉。然而，轉法輪既是無轉而轉，境界的生起也是無生而生。無轉而轉，雖然轉動卻不照見；無生而生，雖然生起卻不引發。 其次說明小乘的法輪在四個方向上運轉，大乘也是如此。但是小乘在有量的四個方向上運轉，大乘在無量的四個方向上運轉。
問：小乘因為有量所以有生滅，大乘因為無量也有生滅。只是量和無量不同，生滅的觀照應該相同吧？
答：也不相同。大乘闡明苦諦，如《大般涅槃經》（Mahaparinirvana Sutra）所說：『理解苦而無苦，這才是苦諦。』又說：『五陰（Skandha）洞達，空無所起。』這就是苦的意義，法本不生，現在則無滅，這是寂滅的意義。怎麼能和小乘所說的逼迫惱亂是苦，已經有了又歸於無稱為滅相同呢？
其次說明降伏怨敵，即辨別真偽。
【English Translation】 English version: 'Being as expedient accomplishment' refers to the Buddha manifesting different embodiments and expedient methods to adapt to the different capacities and needs of sentient beings.
Next, regarding the accomplishment of the Transformation Body Buddha (Nirmanakaya Buddha), there is self-turning of the Dharma wheel and other-turning of the Dharma wheel. According to the Vibhasa (Vibhasa), the Buddha turned the Dharma wheel of himself under the Bodhi tree, which means that the Buddha himself realized the un-outflow wisdom and understood the realm of the Four Noble Truths. Turning the Dharma wheel for others in Deer Park means that sentient beings like Kaundinya (Kaundinya), who have the wisdom to be inspired, need the Buddha's teachings to open their wisdom, which is called other-turning of the Dharma wheel. However, the meaning of self-turning of the Dharma wheel is limited to the time when the Buddha first attained enlightenment, which is very short. From then on, it all belongs to other-turning of the Dharma wheel, so the time of other-turning of the Dharma wheel is very long. This is the case for Hinayana (Hinayana), and it is also the case for Mahayana (Mahayana).
Next, explain the meaning of direction. Turning the Dharma wheel must have its direction, which is the meaning of the realm to which the turning of the Dharma wheel is directed. If so, the Hinayana observes the realm of the Four Noble Truths through the contemplation of arising and ceasing, so the Dharma wheel rotates in four directions. Mahayana elucidates the principle of non-arising and non-ceasing, and contemplates the only true reality, so the Dharma wheel rotates in one direction.
Question: Why is this so?
Answer: Hinayana believes that suffering (Dukkha) and accumulation (Samudaya) are mutually arising, and cessation (Nirodha) and the path (Magga) are mutually ceasing. The realm is arising and ceasing, and so is the contemplation. Therefore, the arising and ceasing realm triggers the arising and ceasing contemplation, and the arising and ceasing contemplation illuminates the arising and ceasing realm. Therefore, it is said that the wheel of arising and ceasing rotates in four directions. Mahayana elucidates that there is no suffering and no accumulation, so there is no arising; there is no path and no cessation, so there is no ceasing. Therefore, it is called the One Truth. With the One Truth of non-arising and non-ceasing, it triggers the contemplation of non-arising and non-ceasing. The contemplation of non-arising and non-ceasing illuminates the realm of non-arising and non-ceasing. Therefore, it is said that the wheel of non-arising and non-ceasing rotates in the direction of the One Truth. However, turning the Dharma wheel is turning without turning, and the arising of the realm is also arising without arising. Turning without turning, although turning, does not illuminate; arising without arising, although arising, does not trigger. Next, it is explained that the Hinayana's Dharma wheel rotates in four directions, and so does the Mahayana's. However, the Hinayana rotates in the four directions of limited quantity, and the Mahayana rotates in the four directions of unlimited quantity.
Question: Hinayana has arising and ceasing because it is limited, and Mahayana also has arising and ceasing because it is unlimited. Only the quantity and the unlimited quantity are different, and the contemplation of arising and ceasing should be the same, right?
Answer: It is also different. Mahayana elucidates suffering, as the Mahaparinirvana Sutra (Mahaparinirvana Sutra) says: 'Understanding suffering without suffering is the Truth of Suffering.' It also says: 'The five aggregates (Skandha) are thoroughly understood, empty and without arising.' This is the meaning of suffering, the Dharma is fundamentally not arising, and now there is no ceasing, which is the meaning of Nirvana. How can it be the same as what Hinayana says that oppression and annoyance are suffering, and that what has already existed returns to nothing is called ceasing?
Next, explaining subduing enemies is distinguishing between truth and falsehood.
輪用。小乘於四諦方轉降四諦下怨。正觀之輪於一實諦方轉降生滅斷常怨也。又小乘輪于有量四諦轉降有量四諦下惑。大乘輪于無量四諦方轉降無量四諦下惑也。
次明權實。以內照四諦為實智。外說教為權智者。佛自轉法輪則轉之與輪皆是實智。若為眾生轉法輪者則所轉之輪為實智。能轉之教為權智也。
次明教智兩輪。
問。大經云諸佛世尊凡有所說皆悉為轉法輪也。此用何物為轉云何為輪耶。
答。可具二義。一者佛教為能轉。眾生智為所轉之輪。以諸佛說法皆能生物智慧故。以佛教為能轉。眾生之智為所轉之輪也。二者以教為所轉之輪。以佛智為能轉也。所以然者佛二智慧說二諦。二諦之教為所轉之輪也。
問。前云教為能轉。眾生二智為所轉之輪。與后相違云何會通耶。
答。佛為眾生轉法輪要須具二種能所。一者以二智說二輪。則二智為能轉。二諦教為所轉之輪。二者二諦教復能發生眾生二智。則二諦教為能轉。眾生二智為所轉之輪也。初則智慧諦所。次則諦能智所也。
問。就佛自轉亦有能所不耶。
答。佛二諦能發生佛二智。則二諦為能轉佛智為所轉之輪。合前則有三種能所也。
問。教云何名輪。
答。教有摧邪顯正之能亦名輪也
【現代漢語翻譯】 現代漢語譯本： 輪的運用。小乘的法輪在四諦（苦、集、滅、道）的層面運轉，降伏四諦之下的煩惱。正觀的法輪在一實諦（唯一的真實）的層面運轉，降伏生滅、斷常的煩惱。 另外，小乘的法輪在有量的四諦上運轉，降伏有量的四諦之下的迷惑。大乘的法輪在無量的四諦上運轉，降伏無量的四諦之下的迷惑。
其次說明權實。以內在觀照四諦為真實智慧，外在宣說教義為方便智慧。佛陀自己轉法輪時，轉法輪的行為和法輪本身都是真實智慧。如果爲了眾生而轉法輪，那麼所轉的法輪是真實智慧，能轉法輪的教義是方便智慧。
其次說明教和智兩種法輪。
問：大經（指《大般涅槃經》）說，諸佛世尊凡有所說，都是在轉法輪。這裡用什麼作為轉動，什麼作為法輪呢？
答：可以有兩種解釋。一是佛教（佛陀的教導）作為能轉動者，眾生的智慧作為所轉動的法輪。因為諸佛說法都能產生眾生的智慧。所以以佛教作為能轉動者，眾生的智慧作為所轉動的法輪。二是將教義作為所轉動的法輪，以佛的智慧作為能轉動者。原因是佛的兩種智慧能宣說二諦（世俗諦和勝義諦），二諦的教義就是所轉動的法輪。
問：前面說教義是能轉動者，眾生的兩種智慧是所轉動的法輪，與後面的說法相反，如何會通呢？
答：佛陀為眾生轉法輪，必須具備兩種能和所。一是通過兩種智慧宣說二諦法輪，那麼兩種智慧是能轉動者，二諦教義是所轉動的法輪。二是二諦教義又能引發眾生的兩種智慧，那麼二諦教義是能轉動者，眾生的兩種智慧是所轉動的法輪。最初是智慧是能，真理是所；其次是真理是能，智慧是所。
問：就佛陀自己轉法輪而言，也有能和所嗎？
答：佛陀的二諦能引發佛陀的兩種智慧。那麼二諦是能轉動者，佛陀的智慧是所轉動的法輪。結合前面的說法，就有三種能和所的關係。
問：教義為什麼稱為輪呢？
答：教義具有摧毀邪見、彰顯正見的功用，所以也稱為輪。
【English Translation】 English version: The application of the wheel. The Hinayana (Small Vehicle) wheel revolves on the level of the Four Noble Truths (suffering, accumulation, cessation, path), subduing the afflictions beneath the Four Noble Truths. The wheel of Right Contemplation revolves on the level of the One Real Truth (the sole reality), subduing the afflictions of arising and ceasing, permanence and impermanence. Furthermore, the Hinayana wheel revolves on the finite Four Noble Truths, subduing the delusions beneath the finite Four Noble Truths. The Mahayana (Great Vehicle) wheel revolves on the infinite Four Noble Truths, subduing the delusions beneath the infinite Four Noble Truths.
Next, explaining provisional and real. Considering the inner contemplation of the Four Noble Truths as real wisdom, and the external exposition of teachings as expedient wisdom. When the Buddha himself turns the Dharma wheel, both the act of turning the wheel and the wheel itself are real wisdom. If the Dharma wheel is turned for the sake of sentient beings, then the wheel that is turned is real wisdom, and the teaching that enables the turning is expedient wisdom.
Next, explaining the two wheels of teaching and wisdom.
Question: The Great Sutra (referring to the Mahāparinirvāṇa Sūtra) says that whatever the Buddhas and World Honored Ones speak is turning the Dharma wheel. What is used here as the turning force, and what is the wheel?
Answer: There can be two explanations. First, the Buddha's teaching (Buddhism) is the turner, and the wisdom of sentient beings is the wheel that is turned. Because the Buddhas' teachings can generate the wisdom of sentient beings. Therefore, Buddhism is the turner, and the wisdom of sentient beings is the wheel that is turned. Second, the teachings are the wheel that is turned, and the Buddha's wisdom is the turner. The reason is that the Buddha's two wisdoms can expound the Two Truths (conventional truth and ultimate truth), and the teachings of the Two Truths are the wheel that is turned.
Question: Earlier it was said that the teachings are the turner, and the two wisdoms of sentient beings are the wheel that is turned. This contradicts the later statement. How can they be reconciled?
Answer: When the Buddha turns the Dharma wheel for sentient beings, two kinds of 'turner' and 'turned' must be present. First, the Two Truths wheel is expounded through the two wisdoms, then the two wisdoms are the turner, and the Two Truths teachings are the wheel that is turned. Second, the Two Truths teachings can generate the two wisdoms of sentient beings, then the Two Truths teachings are the turner, and the two wisdoms of sentient beings are the wheel that is turned. Initially, wisdom is the 'turner' and truth is the 'turned'; subsequently, truth is the 'turner' and wisdom is the 'turned'.
Question: In the case of the Buddha turning the wheel himself, are there also 'turner' and 'turned'?
Answer: The Buddha's Two Truths can generate the Buddha's two wisdoms. Then the Two Truths are the turner, and the Buddha's wisdom is the wheel that is turned. Combining with the previous statements, there are three kinds of 'turner' and 'turned' relationships.
Question: Why are the teachings called a wheel?
Answer: The teachings have the function of destroying wrong views and revealing right views, so they are also called a wheel.
。以智為輪通自他。以教為輪但為他也。
問。智教為輪出何文耶。
答。大經云。凡有所說皆名為轉法輪此教也。凈名云得無生忍轉不退輪。以智為輪也。十住論具出二解。一云十二種行為輪。十二種行謂眼智明覺此用智為輪。二云分別三乘之法名轉法輪。用教為輪也。
次明三輪義。一為聲聞轉四諦此則三轉謂示勸證也。為緣覺明再轉。謂十二因緣相生及以還滅也。為菩薩說六度輪。但明一轉。不三說六度。亦不言有生滅二也。
問。何以知然耶。
答。法華經文自作此判。四諦則言三轉。十二因緣則言生滅。六度直說而已也。
問。何故爾耶。
答。示聲聞根鈍故三轉。示緣覺中根故再轉。示菩薩上根故一轉也。次明通方義者。聲聞既三轉。餘二亦然互例也。又通者三乘人同觀十二因緣。故得通為三乘人轉十二因緣法輪。但就十二因緣教可分二位。為二乘人說生滅十二因緣故名為二轉。為菩薩說無生滅一中道正觀名為一轉。故中論云。前于聲聞法中說生滅十二因緣。次為菩薩說無生滅十二因緣。生滅十二者即是相生及還滅也。為菩薩說無生滅十二者。十二本不生今亦不滅也。次明四諦通別者。為二乘人說有量聖諦。為菩薩說無量聖諦。
問。何文明為緣覺人
【現代漢語翻譯】 現代漢語譯本：以智慧為輪，可以通達自身和他人。以教法為輪，則只是爲了他人。
問：以智慧和教法為輪的說法出自何處經典？
答：《大般涅槃經》說：『凡有所說，都名為轉法輪』，這是指教法。 《維摩詰經》說：『得無生法忍，轉不退轉法輪』，這是指智慧。 《十住毗婆沙論》詳細解釋了這兩種說法。一種說法是，十二種行為輪。十二種行是指眼、智、明、覺，這是用智慧為輪。另一種說法是，分別三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana）的法，名為轉法輪，這是用教法為輪。
接下來闡明三輪的含義。為聲聞（Sravaka）轉四聖諦（Aryasatya），這有三轉，即示轉、勸轉、證轉。為緣覺（Pratyekabuddha）闡明再轉，是指十二因緣（Dvadasanga-pratityasamutpada）的相生和還滅。為菩薩（Bodhisattva）說六度（Paramita）輪，只闡明一轉，不三次宣說六度，也不說有生滅二轉。
問：憑什麼知道是這樣的呢？
答：《法華經》的經文自己作了這樣的判決。四聖諦就說三轉，十二因緣就說生滅，六度只是直接說而已。
問：為什麼這樣呢？
答：因為聲聞根器遲鈍，所以三轉。緣覺根器中等，所以再轉。菩薩根器上等，所以一轉。接下來闡明通方義，聲聞既然有三轉，其餘二乘也一樣，可以互相類推。又，通是指三乘人共同觀察十二因緣，所以可以通為三乘人轉十二因緣法輪。但就十二因緣的教法可以分為兩個層次。為二乘人說生滅的十二因緣，所以名為二轉。為菩薩說無生滅的一中道正觀，名為一轉。所以《中論》說：『先前在聲聞法中說生滅的十二因緣，其次為菩薩說無生滅的十二因緣。』生滅的十二因緣，就是指相生和還滅。為菩薩說無生滅的十二因緣，是指十二因緣本來不生，現在也不滅。接下來闡明四聖諦的通別，為二乘人說有量的聖諦，為菩薩說無量的聖諦。
問：什麼經文明說為緣覺人？
【English Translation】 English version: Using wisdom as a wheel, one can penetrate both oneself and others. Using teaching as a wheel, it is only for others.
Question: From what scripture does the idea of wisdom and teaching as wheels originate?
Answer: The Mahaparinirvana Sutra says, 'Whatever is spoken is called turning the Dharma wheel,' this refers to teaching. The Vimalakirti Sutra says, 'Attaining the patience of non-origination, one turns the irreversible wheel.' This refers to wisdom. The Dasabhumika-vibhāṣā-śāstra explains these two interpretations in detail. One explanation is that the twelve practices are the wheel. The twelve practices refer to eye, wisdom, clarity, and awareness; this uses wisdom as the wheel. The other explanation is that distinguishing the Dharma of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) is called turning the Dharma wheel; this uses teaching as the wheel.
Next, the meaning of the three wheels is explained. For the Sravaka (hearer), the Four Noble Truths (Aryasatya) are turned, which has three turnings, namely, showing, exhorting, and proving. For the Pratyekabuddha (solitary Buddha), the turning is explained again, referring to the arising and ceasing of the Twelve Links of Dependent Origination (Dvadasanga-pratityasamutpada). For the Bodhisattva, the wheel of the Six Perfections (Paramita) is spoken, only explaining one turning, not speaking of the Six Perfections three times, nor speaking of the two turnings of arising and ceasing.
Question: How is it known to be so?
Answer: The text of the Lotus Sutra itself makes this judgment. For the Four Noble Truths, it speaks of three turnings; for the Twelve Links of Dependent Origination, it speaks of arising and ceasing; for the Six Perfections, it simply speaks of them directly.
Question: Why is it so?
Answer: Because the Sravaka's capacity is dull, therefore there are three turnings. The Pratyekabuddha's capacity is middling, therefore there are two turnings. The Bodhisattva's capacity is superior, therefore there is one turning. Next, the meaning of universality is explained. Since the Sravaka has three turnings, the other two vehicles are the same, and can be inferred by analogy. Furthermore, universality means that people of the Three Vehicles commonly observe the Twelve Links of Dependent Origination, so it can universally turn the Dharma wheel of the Twelve Links of Dependent Origination for people of the Three Vehicles. However, the teaching of the Twelve Links of Dependent Origination can be divided into two levels. For people of the Two Vehicles, the Twelve Links of Dependent Origination with arising and ceasing are spoken, so it is called two turnings. For the Bodhisattva, the one Middle Way correct view without arising and ceasing is spoken, called one turning. Therefore, the Madhyamaka-karika says, 'Previously, in the Sravaka Dharma, the Twelve Links of Dependent Origination with arising and ceasing were spoken; next, for the Bodhisattva, the Twelve Links of Dependent Origination without arising and ceasing were spoken.' The Twelve Links of Dependent Origination with arising and ceasing refer to arising and ceasing. Speaking of the Twelve Links of Dependent Origination without arising and ceasing for the Bodhisattva means that the Twelve Links originally do not arise, and now do not cease. Next, the common and distinct aspects of the Four Noble Truths are explained. For people of the Two Vehicles, the limited Noble Truths are spoken; for the Bodhisattva, the limitless Noble Truths are spoken.
Question: What scripture explicitly mentions it is for the Pratyekabuddha?
說四諦耶。
答。十二相生即苦集。還滅即滅道。義可知。又釋論往生品云。菩薩若證四諦成辟支佛。即共文也。次明六度通別者。通得為三乘人說六度。大品發趣品云。阿羅漢辟支佛諸佛因六波羅蜜到彼岸。攝大乘論云。凡夫二乘皆有六。但六不同菩薩耳。
問。若三乘皆六者。亦應但名波羅蜜不。
答。二乘人行此行到涅槃彼岸。亦稱波羅蜜。但不能到佛道彼岸故。比菩薩非波羅蜜耳。又釋論明小乘人具有六度。以佛毗曇即是波若。定即禪戒為尸羅。道品中精進即毗梨耶。能忍呵罵即忍。有佈施即是檀也。
問。六度即是四諦不。
答。六弊相生為苦集。六行能滅即道諦。所滅之無謂滅諦。亦得具四諦也。次明別釋聲聞三轉義。
問。何故明三轉耶。
答。三世十方諸佛法語不過三。鹿園之時此是初轉法輪。示諸佛法所以三說也。二者為眾生有三根故三說。釋論第百卷云。受法者有三種利根一聞即悟。中根二聞方解鈍根三說始悟。婆娑亦作此判也。
問。為五比丘三說四諦。此中雲何有三根耶。
答。此中有八萬天及五人。何故無三根耶。三者發生三慧。是故三轉初轉生聞慧。次轉生思慧。三轉生修慧四者初轉生未知欲知根。次轉生知根。三說生知已根
。五者初說生見道。次說生修道。后說生無學道。
問。鹿園三說生何物耶。
答。但生未知欲知根。但生見道而具生三慧。至見道時是修慧位也。
問。何以然耶。
答。以五人及八萬天皆得初道故也。又第一說利根人生見道。中下未悟。皆在見道前。第二說利根人至修道。中根人在見道。下根人未入見諦。第三說上根人得無學道。中根人得修道。下根人得見道也。三慧亦爾。利根人聞一說得聞慧。則二人未得。第二說利根人得思慧。中根人得聞慧。第三說利根人得修慧。中根人得思慧。下根人得聞慧也。
問。何以知然耶。
答。婆娑云。陳如一人得初道。時四人住四善根也。但三轉有二種。一者四諦三轉如前。二者一諦三轉。謂是苦。苦應知苦我已知。集等亦爾也。次明十二行義。開為二意一就四諦法輪明十二。次約十六諦法輪明之轉四諦法輪明十二者。有教十二有行十二。教十二者即示勸證。四諦成十二教。十二行者三轉皆生眼智明覺。若教十二為能轉。行十二為所轉。十二行是輪。十二教非輪也。若明二輪義者。十二諦是教法輪。十二行是行法輪。若是教法輪則能轉。唯是一權智。所轉則有十二教也。若是行法輪。能轉之教有十二。所轉之行亦十二也。
問。
【現代漢語翻譯】 五者，最初的說法產生見道（Dṛṣṭimārga，證悟真理的道路）。其次的說法產生修道（Bhāvanāmārga，通過修行來培養智慧的道路）。最後的說法產生無學道（Aśaikṣamārga，不再需要學習的道路，即阿羅漢果）。
問：鹿野苑（Mṛgadāva，佛陀初轉法輪之地）的三次說法產生了什麼？
答：只產生了未知欲知根（Ajñātakajñāsyāmīndriya，想要了解未知事物的根），只產生了見道，並且同時產生了三種智慧（聞慧、思慧、修慧）。到達見道時，也處於修慧的階段。
問：為什麼是這樣呢？
答：因為五人（指憍陳如等五比丘）和八萬天人都獲得了初道（Srotaāpanna，須陀洹果）的緣故。而且，第一次說法時，利根（具有敏銳根器的人）的人產生了見道，中等和下等根器的人尚未領悟，都處於見道之前。第二次說法時，利根的人達到了修道，中等根器的人處於見道，下等根器的人尚未進入見諦（Dṛṣṭisatya，對真理的洞見）。第三次說法時，上等根器的人得到了無學道，中等根器的人得到了修道，下等根器的人得到了見道。三種智慧也是如此。利根的人聽到第一次說法就獲得了聞慧（Śrutamayī prajñā，通過聽聞獲得的智慧），那麼中等和下等根器的人尚未獲得。第二次說法時，利根的人獲得了思慧（Cintāmayī prajñā，通過思考獲得的智慧），中等根器的人獲得了聞慧。第三次說法時，利根的人獲得了修慧（Bhāvanāmayī prajñā，通過修行獲得的智慧），中等根器的人獲得了思慧，下等根器的人獲得了聞慧。
問：如何得知是這樣的呢？
答：《婆娑論》（Vibhāṣā，佛教論書）中說，陳如（Ājñāta Kauṇḍinya，五比丘之一）一人獲得了初道，當時其餘四人處於四善根（Catvāri kuśalamūlāni，四種善的根本）的階段。但三轉法輪（Triparivarta，佛陀的三次轉法輪）有兩種：一是四諦（Catvāri āryasatyāni，四聖諦）的三轉，如前所述；二是一諦的三轉，即『這是苦』（Duḥkha），『苦應知』（Duḥkha Parijñeya），『苦我已知』（Duḥkha Parijñātam）。集（Samudaya，苦的起因）、滅（Nirodha，苦的止息）、道（Mārga，滅苦的道路）等也是如此。接下來闡明十二行相（Dvādaśākāra，十二種觀察方式）的意義，分為兩種含義：一是就四諦法輪（Caturāryasatyadharmacakra，四聖諦法輪）闡明十二行相，二是約十六諦法輪（Ṣoḍaśākāradharmacakra，十六諦法輪）闡明。轉四諦法輪闡明十二行相，有教十二（Dvādaśaśāsana，十二種教導）和行十二（Dvādaśapratipad，十二種修行）。教十二即示（Darśana，揭示）、勸（Samudācāraṇa，勸導）、證（Sākṣātkriyā，證明）。四諦成就十二教。十二行相是三轉法輪都產生眼（Cakṣu，洞察力）、智（Jñāna，智慧）、明（Āloka，光明）、覺（Bodhi，覺悟）。如果教十二是能轉（Pravartaka，推動者），行十二是所轉（Pravartya，被推動者）。十二行相是輪，十二教不是輪。如果闡明二輪的意義，十二諦是教法輪（Śāsana-dharmacakra，教導之輪），十二行是行法輪（Pratipad-dharmacakra，修行之輪）。如果是教法輪，則是能轉，唯是一權智（Upāyajñāna，方便智慧），所轉則有十二教。如果是行法輪，能轉之教有十二，所轉之行也有十二。
問：
【English Translation】 English version: Fifthly, the initial teaching gives rise to the Path of Seeing (Dṛṣṭimārga, the path of seeing the truth). The subsequent teaching gives rise to the Path of Cultivation (Bhāvanāmārga, the path of cultivating wisdom through practice). The final teaching gives rise to the Path of No More Learning (Aśaikṣamārga, the path where no more learning is needed, i.e., the state of Arhat).
Question: What arises from the three teachings in the Deer Park (Mṛgadāva, the place where the Buddha first turned the Wheel of Dharma)?
Answer: Only the faculty of 'I will know what is not yet known' (Ajñātakajñāsyāmīndriya, the faculty of wanting to know the unknown) arises, only the Path of Seeing arises, and the three wisdoms (wisdom of hearing, wisdom of thinking, wisdom of cultivation) arise simultaneously. Upon reaching the Path of Seeing, one is also in the stage of the wisdom of cultivation.
Question: Why is this so?
Answer: Because the five people (referring to the five bhikkhus including Ājñāta Kauṇḍinya) and eighty thousand devas all attained the initial path (Srotaāpanna, the stream-enterer fruit). Moreover, in the first teaching, those with sharp faculties (those with keen faculties) gave rise to the Path of Seeing, while those with medium and inferior faculties had not yet awakened and were all before the Path of Seeing. In the second teaching, those with sharp faculties reached the Path of Cultivation, those with medium faculties were on the Path of Seeing, and those with inferior faculties had not yet entered the seeing of truth (Dṛṣṭisatya, the insight into truth). In the third teaching, those with superior faculties attained the Path of No More Learning, those with medium faculties attained the Path of Cultivation, and those with inferior faculties attained the Path of Seeing. The three wisdoms are also like this. Those with sharp faculties attained the wisdom of hearing (Śrutamayī prajñā, wisdom gained through hearing) upon hearing the first teaching, so those with medium and inferior faculties had not yet attained it. In the second teaching, those with sharp faculties attained the wisdom of thinking (Cintāmayī prajñā, wisdom gained through thinking), and those with medium faculties attained the wisdom of hearing. In the third teaching, those with sharp faculties attained the wisdom of cultivation (Bhāvanāmayī prajñā, wisdom gained through cultivation), those with medium faculties attained the wisdom of thinking, and those with inferior faculties attained the wisdom of hearing.
Question: How is it known to be so?
Answer: The Vibhāṣā (Vibhāṣā, a Buddhist treatise) says that Ājñāta Kauṇḍinya (Ājñāta Kauṇḍinya, one of the five bhikkhus) alone attained the initial path, while the other four were in the stage of the four roots of goodness (Catvāri kuśalamūlāni, the four roots of goodness). However, there are two types of the three turnings of the Dharma wheel (Triparivarta, the three turnings of the Buddha's Dharma wheel): first, the three turnings of the Four Noble Truths (Catvāri āryasatyāni, the Four Noble Truths) as mentioned before; second, the three turnings of one truth, namely 'This is suffering' (Duḥkha), 'Suffering should be understood' (Duḥkha Parijñeya), 'Suffering has been understood' (Duḥkha Parijñātam). The same applies to origination (Samudaya, the cause of suffering), cessation (Nirodha, the cessation of suffering), and the path (Mārga, the path to the cessation of suffering). Next, the meaning of the twelve aspects (Dvādaśākāra, twelve modes of observation) is explained, divided into two meanings: first, the twelve aspects are explained in terms of the Dharma wheel of the Four Noble Truths (Caturāryasatyadharmacakra, the Dharma wheel of the Four Noble Truths), and second, they are explained in terms of the Dharma wheel of the sixteen truths (Ṣoḍaśākāradharmacakra, the Dharma wheel of the sixteen truths). Explaining the twelve aspects by turning the Dharma wheel of the Four Noble Truths, there are twelve teachings (Dvādaśaśāsana, twelve teachings) and twelve practices (Dvādaśapratipad, twelve practices). The twelve teachings are demonstration (Darśana, showing), exhortation (Samudācāraṇa, encouraging), and realization (Sākṣātkriyā, realizing). The Four Noble Truths accomplish the twelve teachings. The twelve aspects are that the three turnings of the Dharma wheel all produce the eye (Cakṣu, insight), wisdom (Jñāna, knowledge), light (Āloka, illumination), and awakening (Bodhi, enlightenment). If the twelve teachings are the turner (Pravartaka, the impeller), the twelve practices are what is turned (Pravartya, what is impelled). The twelve aspects are the wheel, and the twelve teachings are not the wheel. If the meaning of the two wheels is explained, the twelve truths are the teaching wheel (Śāsana-dharmacakra, the wheel of teaching), and the twelve practices are the practice wheel (Pratipad-dharmacakra, the wheel of practice). If it is the teaching wheel, then it is the turner, which is only expedient wisdom (Upāyajñāna, skillful means wisdom), and what is turned are the twelve teachings. If it is the practice wheel, the teachings that turn are twelve, and the practices that are turned are also twelve.
Question:
此教行為就一人為就多人。
答。教通一人多人。自有一人具稟示勸證三。自有三根人稟三各得悟。若就見諦道論十二行者。要是三人。利根人聞示轉即生眼智明覺。故得見諦。中下亦爾。以三人合舉故言十二行也。
問。何故約見諦明十二行耶。
答。此就鹿園。明陳如及八萬諸天得法眼凈故作此說也。又約小乘義。見諦道正是法輪。小乘舊義云。牟尼說見道疾。故名法輪。瞿沙亦爾。故云或復說八支轉至於他心。八支猶是八正道。八正道即是見道。然瞿沙解轉與雜心不異。但雜心明轉與輪皆是見諦解。就兩義分之。取見諦無漏解。有摧破義故名為輪。此解速疾說之為轉。瞿沙明佛自悟八正至五人心中故名轉也。
問。何以知三轉生三道耶。
答。釋迦初轉但明得見諦解。故就見諦道。大通智勝初轉時皆得羅漢。羅漢必經三道。故知就三道明三轉也。薩波多明唯見道名法輪。僧祇部明諸佛凡有所說皆名轉法輪。釋論云。但初說名轉法輪。後去因初亦名轉法輪也。
次明四十八法輪者。如一人得眼智明覺。開此四心則成十六心。謂苦法忍為眼。苦法智為智。比忍為明。比智為覺。與三諦皆爾。故成十六。三根人各得十六故成四十八行也。次明轉十六諦法輪。亦應有示勸證。則成
{ "translations": [ "現代漢語譯本：\n這種教化行為，對於一個人是成就，對於很多人也是成就。", "", "答：教化可以通達一人或多人。如果有一個人具備稟受、指示、勸導三種條件，那麼這個人就能獲得開悟。如果有上、中、下三種根器的人，各自稟受不同的教法，也能各自得到開悟。如果就見諦道（dṛṣṭi-mārga，見道的修行）的十二行相來說，必須是三個人。利根的人聽到指示和轉變，立刻生起眼、智、明、覺，因此能夠見諦。中等和下等根器的人也是如此。因為三個人合起來說，所以說是十二行相。", "", "問：為什麼只就見諦來說明十二行相呢？", "", "答：這是就鹿野苑（Mṛgadāva，佛陀初轉法輪之地）來說的，說明憍陳如（Ājñāta Kauṇḍinya，五比丘之一）和八萬諸天得到法眼凈（dharma-cakṣus，證得預流果的智慧）的緣故，才這樣說的。又從小乘（Hīnayāna，原始佛教或部派佛教）的意義來說，見諦道正是法輪（dharma-cakra，佛陀的教法）。小乘舊義說，牟尼（Śākyamuni，釋迦牟尼佛的尊稱）說見道非常迅速，所以叫做法輪。瞿沙（Ghoṣa，論師名）也是這樣認為的，所以說或者宣說八支（aṣṭāṅga，八正道）運轉到他人心中。八支仍然是八正道（āryāṣṭāṅga-mārga，達到涅槃的八種正確方法）。八正道就是見道。然而，瞿沙解釋的『轉』與《雜心論》（Abhidharma-hṛdaya，論書名）沒有不同。只是《雜心論》說明『轉』與『輪』都是見諦的解釋。就兩種意義來分析，取見諦無漏（anāsrava，沒有煩惱）的解釋，因為有摧破煩惱的意義，所以叫做『輪』。這種解釋迅速而快捷，所以說為『轉』。瞿沙說明佛陀自己領悟的八正道進入到五人（五比丘）心中，所以叫做『轉』。", "", "問：憑什麼知道三轉（tri-parivarta，法輪三轉）產生三道（tri-mārga，三種道）呢？", "", "答：釋迦（Śākyamuni，釋迦牟尼佛）最初的轉法輪只是說明得到見諦的解脫，所以就見諦道來說。大通智勝佛（Mahābhijñājñānābhibhū，過去佛名）最初轉法輪時，都證得阿羅漢（arhat，斷盡煩惱的聖者）。阿羅漢必定經過三道，所以知道就三道來說明三轉。薩波多部（Sarvāstivāda，說一切有部）認為只有見道才叫做法輪。僧祇部（Mahāsāṃghika，大眾部）認為諸佛凡是所說的都叫做轉法輪。《釋論》（Mahāprajñāpāramitopadeśa，大智度論）說，只是最初的說法叫做轉法輪，後來的說法因為最初的說法也叫做轉法輪。", "", "其次說明四十八法輪，如果一個人得到眼、智、明、覺，開啟這四種心，就成為十六心。所謂苦法忍（duḥkha-dharma-kṣānti，對苦諦的忍），就是眼；苦法智（duḥkha-dharma-jñāna，對苦諦的智），就是智；比忍（anvaya-kṣānti，類比忍），就是明；比智（anvaya-jñāna，類比智），就是覺。與三諦（tri-satya，三種真理）都是這樣，所以成為十六。三種根器的人各自得到十六，所以成為四十八行相。其次說明轉十六諦法輪，也應該有示、勸、證，才能成就。", "", "", "", "english_translations": [ "English version:\nThis teaching act is an accomplishment for one person and also an accomplishment for many people.", "", "Answer: Teaching can reach one person or many people. If one person possesses the three conditions of receiving, instructing, and encouraging, then that person can attain enlightenment. If there are people of superior, intermediate, and inferior faculties, each receiving different teachings, they can each attain enlightenment. If we speak of the twelve aspects of the path of seeing truth (dṛṣṭi-mārga), it must involve three people. A person of sharp faculties, upon hearing instruction and transformation, immediately generates the eye, wisdom, clarity, and awareness, and thus is able to see the truth. Those of intermediate and inferior faculties are the same. Because the three people are mentioned together, it is said to be twelve aspects.", "", "Question: Why is it that only the twelve aspects are explained in relation to the path of seeing truth?", "", "Answer: This is spoken in relation to Mṛgadāva (Deer Park), explaining that Ājñāta Kauṇḍinya (one of the five bhikṣus) and eighty thousand devas attained the pure Dharma eye (dharma-cakṣus), the wisdom of stream-entry. Moreover, according to the meaning of Hīnayāna (Small Vehicle), the path of seeing truth is precisely the Dharma wheel (dharma-cakra). The old meaning of Hīnayāna says that Śākyamuni (the honorable name of Śākyamuni Buddha) spoke of the path of seeing truth very quickly, so it is called the Dharma wheel. Ghoṣa (name of a commentator) also thought so, so he said that perhaps the eight limbs (aṣṭāṅga, the eightfold path) revolve into the minds of others. The eight limbs are still the Noble Eightfold Path (āryāṣṭāṅga-mārga, the eight correct ways to reach Nirvana). The Noble Eightfold Path is the path of seeing truth. However, Ghoṣa's explanation of 'revolving' is no different from the Abhidharma-hṛdaya (name of a treatise). It is just that the Abhidharma-hṛdaya explains that 'revolving' and 'wheel' are both explanations of seeing truth. Analyzing from two meanings, take the explanation of seeing truth as unconditioned (anāsrava), because it has the meaning of destroying afflictions, so it is called 'wheel'. This explanation is swift and quick, so it is said to be 'revolving'. Ghoṣa explained that the Eightfold Path that the Buddha himself realized entered into the minds of the five people (the five bhikṣus), so it is called 'revolving'.", "", "Question: How do we know that the three turnings (tri-parivarta) produce the three paths (tri-mārga)?", "", "Answer: Śākyamuni's (Śākyamuni Buddha) initial turning of the Dharma wheel only explained attaining the liberation of seeing truth, so it is spoken in relation to the path of seeing truth. When Mahābhijñājñānābhibhū Buddha (name of a past Buddha) initially turned the Dharma wheel, they all attained arhatship (arhat, a saint who has exhausted afflictions). Arhats must pass through the three paths, so we know that the three turnings are explained in relation to the three paths. The Sarvāstivāda school (Sarvāstivāda) believes that only the path of seeing truth is called the Dharma wheel. The Mahāsāṃghika school (Mahāsāṃghika) believes that everything the Buddhas say is called turning the Dharma wheel. The Mahāprajñāpāramitopadeśa (Great Perfection of Wisdom Treatise) says that only the initial teaching is called turning the Dharma wheel, and later teachings are also called turning the Dharma wheel because of the initial teaching.", "", "Next, explaining the forty-eight Dharma wheels, if one person attains the eye, wisdom, clarity, and awareness, opening these four minds becomes sixteen minds. The forbearance towards the Dharma of suffering (duḥkha-dharma-kṣānti) is the eye; the wisdom of the Dharma of suffering (duḥkha-dharma-jñāna) is wisdom; the forbearance of analogy (anvaya-kṣānti) is clarity; the wisdom of analogy (anvaya-jñāna) is awareness. It is the same with the three truths (tri-satya), so it becomes sixteen. People of the three faculties each attain sixteen, so it becomes forty-eight aspects. Next, explaining the turning of the sixteen truths Dharma wheel, there should also be instruction, encouragement, and proof in order to achieve." ] }
四十八教法輪。三根人各得十六心。故是四十八行法輪也。此非是苦忍十六心。乃是苦無常十六心也。一人三人具得四十八教。若是行輪四十八者但約三人也。
問。四諦十六諦何異耶。
答。略廣為異耳。又為利根人但略說四諦。為鈍根人廣開十六。又四諦為章門。十六為解義。又廣說為十六。為易持故但說四也。
問。前明四十八行。后復明四十八行。云何異耶。
答。若轉四諦法明四十八行。必是約見諦也。何者以見諦十六心約三根各得十六故。故成四十八。思惟不必備觀四諦。又作九無礙九解脫斷惑。不明十六心故不得作四十八也。若轉十六諦法輪者。此通見思。以見思皆得作十六諦觀。故成十六行。但前十六唯就見諦故別。后十六即通也。次明以四句束之。一開教開行。謂十六諦十六行也。二合教合行。謂十二教十二行。三合教開行三轉十二教為合教約三根四十八開行也。四合行開教。約一人具聞三轉十二教。故名開教。但生一眼智明覺為合行也。
問。今明小乘與數論明小乘何異耶。
答。存言雖同其心則異。如凈名序小乘法輪云三轉法輪于大千。其輪本來常清凈。若爾者雖復開之與合境之與行皆是因緣。假名之轉。因緣轉此是無轉而轉無所轉。故云其輪本來常清
【現代漢語翻譯】 現代漢語譯本：四十八教法輪，三種根器的人各自獲得十六心，所以是四十八行法輪。這裡說的不是苦忍十六心，而是苦無常十六心。一個人或三個人都具備四十八教。如果是行輪四十八，那麼只是針對三個人而言。
問：四諦（Satya，真諦）和十六諦有什麼區別？
答：簡略和詳細的差別而已。對於利根的人，只簡略地說四諦；對於鈍根的人，則廣泛地開示十六諦。四諦是綱要，十六諦是解釋。詳細解說是十六諦，爲了容易受持，所以只說四諦。
問：前面說明四十八行，後面又說明四十八行，有什麼不同？
答：如果轉四諦法來說明四十八行，必定是針對見諦（Darshana-marga，見道）而言的。因為見諦十六心針對三種根器的人各自獲得十六心，所以成就四十八。思惟不必完全觀察四諦，又作九無礙（nine unimpeded wisdoms）九解脫（nine liberations）斷惑，沒有說明十六心，所以不能成就四十八。如果轉十六諦法輪，這貫通見道和修道（Bhavana-marga，修道）。因為見道和修道都可以作十六諦觀，所以成就十六行。但是前面的十六行只是針對見諦，所以有區別，後面的十六行則是貫通的。接下來用四句來概括：一是開教開行，指十六諦十六行。二是合教合行，指十二教十二行。三是合教開行，三轉十二教為合教，針對三種根器開示四十八行。四是合行開教，針對一個人聽聞三轉十二教，所以名為開教。但生一眼智（one eye of wisdom），明覺為合行。
問：現在說明小乘（Hinayana）與數論（Samkhya）說明小乘有什麼不同？
答：雖然言辭相同，但其心則不同。如《維摩詰經序》中小乘法輪說：『三轉法輪于大千，其輪本來常清凈。』如果這樣，那麼開示與合攏，境界與修行，都是因緣，假名的運轉。因緣運轉，這是無轉而轉，無所轉。所以說其輪本來常清凈。
【English Translation】 English version: The Dharma wheel of forty-eight teachings: people of the three roots each attain sixteen minds, hence it is the Dharma wheel of forty-eight practices. This is not the sixteen minds of forbearance in suffering, but the sixteen minds of impermanence in suffering. One person or three people all possess the forty-eight teachings. If it is the forty-eight practices of the wheel, then it is only in reference to three people.
Question: What is the difference between the Four Noble Truths (Satya) and the Sixteen Truths?
Answer: The difference lies in brevity and detail. For people of sharp faculties, only the Four Noble Truths are briefly explained; for people of dull faculties, the Sixteen Truths are extensively expounded. The Four Noble Truths are the outline, and the Sixteen Truths are the explanation. The detailed explanation is the Sixteen Truths; for ease of retention, only the Four are spoken of.
Question: The forty-eight practices are explained earlier, and then the forty-eight practices are explained again. What is the difference?
Answer: If the Dharma of the Four Noble Truths is turned to explain the forty-eight practices, it must be in reference to the stage of seeing the truth (Darshana-marga). Because the sixteen minds of seeing the truth are attained by each of the three roots, hence the forty-eight are accomplished. Contemplation does not necessarily require complete observation of the Four Noble Truths, and also performing the nine unimpeded wisdoms and nine liberations to sever delusions, without explaining the sixteen minds, so the forty-eight cannot be accomplished. If the Dharma wheel of the Sixteen Truths is turned, this penetrates both the stage of seeing the truth and the stage of cultivation (Bhavana-marga). Because both the stage of seeing the truth and the stage of cultivation can perform the contemplation of the Sixteen Truths, hence the sixteen practices are accomplished. However, the former sixteen are only in reference to the stage of seeing the truth, so there is a difference; the latter sixteen are all-encompassing. Next, it is summarized with four sentences: First, opening the teachings and opening the practices, referring to the Sixteen Truths and Sixteen Practices. Second, combining the teachings and combining the practices, referring to the Twelve Teachings and Twelve Practices. Third, combining the teachings and opening the practices, transforming the three turns of the Twelve Teachings into combined teachings, and opening the forty-eight practices for the three roots. Fourth, combining the practices and opening the teachings, referring to one person hearing the three turns of the Twelve Teachings, hence it is called opening the teachings. But generating one eye of wisdom, clear awareness is the combined practice.
Question: What is the difference between explaining the Hinayana (Small Vehicle) now and the Samkhya (Enumeration) school explaining the Hinayana?
Answer: Although the words are the same, their minds are different. For example, in the prologue of the Vimalakirti Sutra, the Hinayana Dharma wheel says: 'The three turns of the Dharma wheel throughout the great chiliocosm, its wheel is originally always pure.' If so, then opening and closing, realm and practice, are all conditioned, nominal transformations. Conditioned transformation, this is transforming without transforming, without anything being transformed. Therefore, it is said that its wheel is originally always pure.
凈。乃至境無所境開無所開。如此乃得名轉法輪。亦乃得名法眼凈也。若有所轉此是轉顛倒。不名轉法輪。若有所見乃名顛倒見耳。不名得法眼凈也。華嚴性起品序。小乘法輪無所轉無所還名轉法輪。
問。無轉而轉。為是大乘中說。為是小乘中說耶。
答。大乘中序佛說小乘轉法輪意如此也。若不如此悟者是人不得大乘意。亦不得三藏意也。次別明大乘轉法輪有四句。初轉四諦輪。次轉二諦輪。次一諦輪。次無諦法輪。小乘但有三轉而大乘具有四轉。此四轉皆是舒捲明義。舒之從無諦為一諦。一諦為二諦。二諦為四諦卷之則合四為二諦。二諦歸一諦。一諦歸無諦。四轉法輪者。一中道佛性。法華亦然。約此開四諦。迷之則成苦集。悟之則成滅道。迷之成苦集者。如隨其流處六味不同。一切諸業煩惱即集諦。生死苦惱即苦諦。悟之即有十信乃至等覺地名為道諦。如來地一諦一依寂滅涅槃名滅諦也。次合此四諦唯成二諦。三諦入有為相。滅諦入無為相。唯有常無常二諦。亦是空不空二諦。無常即是可空。涅槃名為不空。故云空不空二諦也。次合二諦唯成一諦。有為虛妄不名為諦。常住真實故名為諦。如大經七義釋之。次泯一諦以歸無諦。如經云所言空者不見空與不空。不見空者不見有為生死空也。不見不空
【現代漢語翻譯】 現代漢語譯本 清凈，乃至境界沒有可以作為境界的境界，開啟也沒有可以作為開啟的開啟。這樣才能稱作『轉法輪』（Dharmacakra，佛陀的教法），也才能稱作『法眼凈』（Dharma-cakṣuḥ-viśuddhi，清凈的法眼）。如果有所執著地去『轉』，那就是『轉顛倒』，不能稱作『轉法輪』。如果有所見，那就是『顛倒見』，不能稱作得到『法眼凈』。《華嚴經·性起品序》說，小乘的法輪是沒有轉動也沒有返回的，這才能稱作『轉法輪』。
問：『無轉而轉』，這是大乘（Mahāyāna）中說的，還是小乘（Hināyāna）中說的？
答：大乘中解釋佛陀宣說小乘『轉法輪』的用意是這樣的。如果不是這樣領悟，這個人就不能理解大乘的含義，也不能理解三藏（Tripiṭaka，佛教經典的總稱）的含義。接下來分別說明大乘『轉法輪』有四句：首先是『轉四諦輪』（Four Noble Truths Dharmacakra），其次是『轉二諦輪』（Two Truths Dharmacakra），再次是『一諦輪』（One Truth Dharmacakra），最後是『無諦法輪』（No Truth Dharmacakra）。小乘只有三轉，而大乘具有四轉。這四轉都是舒張和收捲來闡明意義。舒張是從『無諦』到『一諦』，『一諦』到『二諦』，『二諦』到『四諦』；收卷則是將四諦合為二諦，二諦歸於一諦，一諦歸於無諦。所謂的『四轉法輪』，指的是中道佛性（Buddha-nature）。《法華經》（Lotus Sutra）也是這樣。依據這個來開顯四諦，迷惑就會形成苦集（duḥkha-samudaya，苦和集諦），覺悟就會形成滅道（nirodha-mārga，滅和道諦）。迷惑而形成苦集，就像水流到不同的地方有六種不同的味道一樣。一切諸業煩惱就是集諦，生死苦惱就是苦諦。覺悟就有十信乃至等覺地，稱為道諦。如來地（Tathāgata-bhūmi）的一諦，是依于寂滅涅槃（nirvāṇa）的，稱為滅諦。其次，將這四諦合為二諦：苦集道三諦歸於有為相（saṃskṛta-lakṣaṇa，有為法的特徵），滅諦歸於無為相（asaṃskṛta-lakṣaṇa，無為法的特徵）。只有常與無常二諦，也就是空與不空二諦。無常就是可空的，涅槃稱為不空，所以說空不空二諦。再次，將二諦合為一諦：有為虛妄，不稱為諦；常住真實，所以稱為諦，如《大般涅槃經》（Mahāparinirvāṇa Sūtra）用七種意義來解釋。最後，泯滅一諦而歸於無諦，如經文所說：『所說的空，是看不見空與不空。看不見空，是看不見有為生死的空；看不見不空』
【English Translation】 English version Purity, to the point where the realm has no realm to be the realm, and opening has no opening to be the opening. Only in this way can it be called 'Turning the Dharma Wheel' (Dharmacakra, the Buddha's teachings), and only then can it be called 'Purity of the Dharma Eye' (Dharma-cakṣuḥ-viśuddhi, pure Dharma eye). If there is attachment in 'turning,' then it is 'turning upside down,' and it cannot be called 'Turning the Dharma Wheel.' If there is something seen, then it is 'inverted view,' and it cannot be called obtaining 'Purity of the Dharma Eye.' The preface to the 'Nature Arising' chapter of the Avataṃsaka Sūtra (Flower Garland Sutra) says that the Dharma Wheel of the Hinayana (Small Vehicle) has no turning and no returning, and this is what is called 'Turning the Dharma Wheel.'
Question: Is 'turning without turning' spoken of in the Mahāyāna (Great Vehicle) or in the Hinayana?
Answer: The Mahāyāna explains the Buddha's intention in speaking of the Hinayana's 'Turning the Dharma Wheel' in this way. If one does not understand in this way, then one cannot understand the meaning of the Mahāyāna, nor can one understand the meaning of the Tripiṭaka (Three Baskets, the collection of Buddhist scriptures). Next, the Mahāyāna's 'Turning the Dharma Wheel' is explained separately in four phrases: first, 'Turning the Wheel of the Four Noble Truths' (Four Noble Truths Dharmacakra); second, 'Turning the Wheel of the Two Truths' (Two Truths Dharmacakra); third, 'Turning the Wheel of One Truth' (One Truth Dharmacakra); and fourth, 'Turning the Wheel of No Truth' (No Truth Dharmacakra). The Hinayana has only three turnings, while the Mahāyāna has four. These four turnings are all about expanding and contracting to clarify the meaning. Expanding goes from 'No Truth' to 'One Truth,' from 'One Truth' to 'Two Truths,' and from 'Two Truths' to 'Four Truths'; contracting, on the other hand, combines the Four Truths into Two Truths, the Two Truths return to One Truth, and One Truth returns to No Truth. The so-called 'Four Turnings of the Dharma Wheel' refer to the Middle Way Buddha-nature (Buddha-nature). The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is also like this. Based on this, the Four Truths are revealed: delusion forms suffering and accumulation (duḥkha-samudaya, suffering and the cause of suffering), and enlightenment forms cessation and the path (nirodha-mārga, cessation of suffering and the path to cessation). Delusion forms suffering and accumulation, just as water flowing to different places has six different tastes. All karmic actions and afflictions are the truth of accumulation, and the suffering of birth and death is the truth of suffering. Enlightenment has the ten faiths and even the stage of near-perfect enlightenment, called the truth of the path. The one truth of the Tathāgata-bhūmi (Tathagata stage), relies on the stillness of nirvana (nirvāṇa), and is called the truth of cessation. Next, these Four Truths are combined into Two Truths: the three truths of suffering, accumulation, and the path belong to the characteristic of conditioned phenomena (saṃskṛta-lakṣaṇa, characteristics of conditioned phenomena), and the truth of cessation belongs to the characteristic of unconditioned phenomena (asaṃskṛta-lakṣaṇa, characteristics of unconditioned phenomena). There are only the Two Truths of permanence and impermanence, which are also the Two Truths of emptiness and non-emptiness. Impermanence is emptiness, and nirvana is called non-emptiness, so it is said that there are the Two Truths of emptiness and non-emptiness. Next, the Two Truths are combined into One Truth: conditioned phenomena are false and are not called truth; permanence and reality are called truth, as explained in the seven meanings of the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra). Finally, One Truth is extinguished and returns to No Truth, as the sutra says: 'What is called emptiness is not seeing emptiness and non-emptiness. Not seeing emptiness is not seeing the emptiness of conditioned birth and death; not seeing non-emptiness.'
者亦不見涅槃不空。又生死是空。而今通言不見空不空者。涅槃為不空。亦不見有不有。若爾即不見生死空不空。亦不見涅槃有不有。故非空非有非生死非涅槃。即是無諦。又大經十三卷云。鹿園唱小而無言。雙林大音而不說。呵文殊謂轉斥時會有聞。即如此相始名轉大法輪。故前云若知如來常不說法。是名菩薩具足多聞。次雙泯大小。以生滅為小輪。以無生滅為大輪。此是無生滅生滅生滅無生滅故。非生滅非無生滅。非大非小不轉不還。故云其輪本來常清凈也。佛如斯而轉竟無所轉。緣如斯而悟竟無所悟。無所轉始為妙轉。無所悟始名妙悟。故肇公云。玄道在乎絕域。故不得而得之。大音匿於希聲故不聞而聞之矣。
五百由旬義。論曰。佛法雖復深曠而大要不出生死涅槃迷悟二𨅊也。諸師盛引五百由旬廣證諸義。故須評其得失。此義若成眾證皆立。斯義若壞眾證皆謬矣。有人言生死有四種。一流來生死。二變易生死。三中間生死。四分段生死。今但明三種生死以譬五百不說流來。流來是有識之初。今明反原之始故不說也。三百謂分段生死。四百是七地。中間生死五百是。八地已上變易生死也。
評曰。此釋五義為失。一者四種生死經論無據。勝鬘云因五果二。果二者一分段二變易。因五者謂五住地。離
【現代漢語翻譯】 現代漢語譯本 也不認為涅槃是不空的。而且生死是空的，但現在卻說不見空與不空，這是因為涅槃是不空的，也不認為是有與沒有。如果這樣，那就是不見生死的空與不空，也不認為涅槃的有與沒有。所以，既非空非有，也非生死非涅槃，這就是沒有真諦。又，《大般涅槃經》第十三卷說：『鹿野苑（Mrigadava，佛陀初轉法輪之地）的說法是小乘，而且沒有言語；雙林（Kushinagar，佛陀涅槃之地）的大音卻無法用言語表達。』呵斥文殊菩薩，說他斥責（佛陀）轉法輪的時機，（但）聽眾卻有所聞。像這樣才開始稱為轉大法輪。所以前面說，如果知道如來常常不說法，這才是菩薩具足多聞。其次，同時泯滅大小乘，以生滅為小輪，以無生滅為大輪。這是因為無生滅、生滅、生滅、無生滅的緣故，所以既非生滅也非無生滅，非大也非小，不轉也不還。所以說，法輪本來就是清凈的。佛陀這樣轉法輪，最終也沒有轉動什麼；眾生這樣覺悟，最終也沒有覺悟什麼。沒有轉動才是妙轉，沒有覺悟才稱為妙悟。所以僧肇法師說：『玄妙的道存在於絕遠的地方，所以是不得而得之；巨大的聲音隱藏在無聲之中，所以是不聞而聞之。』
五百由旬的意義。《大乘起信論》說：佛法雖然深奧廣闊，但主要不出離生死涅槃、迷悟這兩種情況。各位法師大量引用五百由旬來廣泛證明各種意義，所以必須評論它的得失。這個意義如果成立，所有的證明都成立；這個意義如果錯誤，所有的證明都錯誤。有人說生死有四種：一流來生死，二變易生死，三中間生死，四分段生死。現在只說明三種生死來比喻五百，不說流來生死。流來生死是有識之初，現在說明返回本源的開始，所以不說它。三百指分段生死，四百指七地（Saptabhumi，菩薩修行的七個階段），中間生死是五百，八地（Astabhumi，菩薩修行的第八個階段）以上是變易生死。
評論說：這種解釋五義是錯誤的。一者，四種生死在經論中沒有依據。《勝鬘經》說因有五種，果有兩種。果兩種是指分段生死和變易生死。因五種是指五住地（Panca Vas ভূমিka，五種煩惱的住所）。離開
【English Translation】 English version Also, they do not see Nirvana as non-empty. Furthermore, Samsara (birth and death) is empty, yet now it is said that they do not see emptiness or non-emptiness. This is because Nirvana is non-empty, and they do not see existence or non-existence either. If that is the case, then they do not see the emptiness or non-emptiness of Samsara, nor do they see the existence or non-existence of Nirvana. Therefore, it is neither empty nor existent, neither Samsara nor Nirvana, which means there is no ultimate truth. Moreover, the thirteenth chapter of the Mahaparinirvana Sutra says: 'The teaching in Mrigadava (Deer Park, where Buddha first turned the wheel of Dharma) is of the Small Vehicle and without words; the great sound in Kushinagar (where Buddha entered Nirvana) cannot be expressed in words.' It rebukes Manjushri (Bodhisattva of Wisdom), saying that he criticized the timing of (Buddha) turning the wheel of Dharma, (but) the audience heard something. Only in this way is it called turning the great wheel of Dharma. Therefore, it was said earlier that if one knows that the Tathagata (Buddha) constantly does not preach, that is a Bodhisattva who is fully learned. Secondly, simultaneously extinguish the Small and Great Vehicles, taking birth and death as the small wheel and non-birth and non-death as the great wheel. This is because of non-birth and non-death, birth and death, birth and death, non-birth and non-death, therefore it is neither birth and death nor non-birth and non-death, neither great nor small, neither turning nor returning. Therefore, it is said that the wheel is originally always pure. The Buddha turns the wheel in this way, ultimately not turning anything; sentient beings awaken in this way, ultimately not awakening to anything. Not turning is the beginning of wonderful turning, not awakening is called wonderful awakening. Therefore, Master Zhao said: 'The profound path lies in a distant realm, so it is attained without attainment; the great sound is hidden in silence, so it is heard without hearing.'
The meaning of five hundred yojanas. The Awakening of Faith in the Mahayana says: Although the Buddha-dharma is profound and vast, it mainly does not go beyond Samsara and Nirvana, delusion and enlightenment, these two situations. Various teachers extensively cite five hundred yojanas to widely prove various meanings, so it is necessary to comment on its merits and demerits. If this meaning is established, all proofs are established; if this meaning is wrong, all proofs are wrong. Someone says that there are four kinds of Samsara: 1. flowing Samsara, 2. transformational Samsara, 3. intermediate Samsara, 4. segmented Samsara. Now, only three kinds of Samsara are explained to illustrate the five hundred, not mentioning flowing Samsara. Flowing Samsara is the beginning of consciousness, now explaining the beginning of returning to the origin, so it is not mentioned. Three hundred refers to segmented Samsara, four hundred refers to the seventh Bhumi (Saptabhumi, seven stages of Bodhisattva's practice), intermediate Samsara is five hundred, and the eighth Bhumi (Astabhumi, eighth stage of Bodhisattva's practice) and above is transformational Samsara.
Commenting says: This explanation of five meanings is wrong. Firstly, the four kinds of Samsara have no basis in the sutras and treatises. The Shrimala Sutra says that there are five causes and two effects. The two effects refer to segmented Samsara and transformational Samsara. The five causes refer to the five abodes of afflictions (Panca Vas ভূমিka, five dwelling places of afflictions). Leaving
二生死別立流來生死及中間生死。應離五住外別立煩惱。離漏無漏業別更立業也。二者法華明五百。而不增為六百減成四百者。經明二種生死亦不可增減。若二生死遂有增減則五百義亦同然。三者釋論云。菩薩有二種身一肉身二法性生身。肉身則分段生死。法身謂變易生死。若二生死外別有生死。應離二身外別更有身也。四者論又云阿羅漢舍三界肉身受法性生身。故羅漢唯有二身。則但有二生死。離二之外無別生死也。五者若以四百為七地則三百為六地。若爾二乘斷惑便與六地齊功。若二乘斷惑齊六地者無有是處。二乘極久唯六十劫或百劫。菩薩至六地時二十二大僧祇劫。略據一文詳之則菩薩求佛道而迂迴。二乘望大覺為直路。而眾經呵斥二乘便成妄說。又大智論云。二乘去佛道迂迴。不如直往菩薩。以經論詳之不應作此說也。此義至有聲聞無聲聞中當廣論之。有人言但有二種生死。如勝鬘所說。但此中三百喻三界。四百喻七地。二國中間難可過度。五百喻八地已上。
評曰。經明七地難可過度。就菩薩法中自論難易。云何用此以化二乘人耶。又若以四百喻七地。則應三百喻六地。則二乘還與六地齊功。有人言斷見諦惑為一百。斷五下分結為二百。斷五上分結為三百。斷恒沙煩惱為四百。斷無明為五百。
【現代漢語翻譯】 現代漢語譯本 二、關於生死的區別，如果除了分段生死、變易生死以及中間生死之外，還要另外設立生死，那麼就應該在五住地煩惱之外，另外設立煩惱；在有漏業、無漏業之外，另外設立業。二、如果《法華經》明明說的是五百塵點劫，不能增加為六百，也不能減少為四百，那麼經中說的兩種生死（分段生死和變易生死）也是不可增減的。如果兩種生死可以隨意增減，那麼五百塵點劫的意義也同樣可以隨意改變。三、《釋論》中說，菩薩有兩種身：一是肉身，二是法性生身。肉身對應分段生死，法身對應變易生死。如果在這兩種生死之外還有別的生死，那麼就應該在這兩種身之外還有別的身。四、論中又說，阿羅漢捨棄三界肉身，接受法性生身。所以阿羅漢只有兩種身，也就只有兩種生死，除了這兩種之外沒有別的生死。五、如果用四百來比喻七地菩薩，那麼三百就比喻六地菩薩。如果是這樣，二乘人斷除煩惱的功德就和六地菩薩一樣了。如果二乘人斷除煩惱的功德和六地菩薩一樣，這是不可能的。二乘人修行再久也只有六十劫或者一百劫。菩薩修到六地菩薩的時候需要二十二大阿僧祇劫。簡單地根據一個經文來詳細分析，那麼菩薩求佛道就顯得迂迴，二乘人望向大覺之路就成了直路。而眾多經典呵斥二乘人就成了妄說。而且《大智度論》中說，二乘人去佛道的路是迂迴的，不如直往的菩薩。用經論來詳細分析，不應該這樣說。這個意義在有聲聞、無聲聞中會詳細討論。有人說只有兩種生死，就像《勝鬘經》所說的那樣。只是這裡的三百比喻三界，四百比喻七地，兩國中間難以過度，五百比喻八地以上。
評判：經典明明說七地菩薩難以過度，這是就菩薩法中自己討論難易。怎麼能用這個來教化二乘人呢？而且如果用四百比喻七地，那麼就應該用三百比喻六地。那麼二乘人就和六地菩薩的功德一樣了。有人說斷見諦惑為一百，斷五下分結為二百，斷五上分結為三百，斷恒沙煩惱為四百，斷無明為五百。
【English Translation】 English version Two, regarding the distinction of births and deaths, if, in addition to the Saṃsāra of segmentation (分段生死) [birth and death of ordinary beings] , the Saṃsāra of transformation (變易生死) [subtle birth and death of advanced Bodhisattvas], and the intermediate Saṃsāra, another Saṃsāra is to be established, then afflictions should be established separately from the five aggregates of affliction (五住地煩惱) [the fundamental ignorance and defilements that cause rebirth]; and karma should be established separately from the karma of defilement (有漏業) [karma leading to rebirth in the three realms] and the karma of non-defilement (無漏業) [karma leading to liberation]. Two, if the Lotus Sutra clearly states five hundred dust-mote kalpas, and it cannot be increased to six hundred or decreased to four hundred, then the two types of Saṃsāra mentioned in the sutra (segmentation and transformation) are also immutable. If the two types of Saṃsāra can be arbitrarily increased or decreased, then the meaning of five hundred dust-mote kalpas can also be arbitrarily changed. Three, the Mahāprajñāpāramitopadeśa (釋論) states that Bodhisattvas have two types of bodies: one is the physical body (肉身), and the other is the Dharma-nature-born body (法性生身). The physical body corresponds to the Saṃsāra of segmentation, and the Dharma-body corresponds to the Saṃsāra of transformation. If there is another Saṃsāra besides these two, then there should be another body besides these two bodies. Four, the treatise also states that Arhats abandon the physical body of the three realms and receive the Dharma-nature-born body. Therefore, Arhats only have two bodies, and thus only two types of Saṃsāra; there is no other Saṃsāra besides these two. Five, if four hundred is used to represent the seventh ground (七地) [seventh stage of Bodhisattva path], then three hundred would represent the sixth ground (六地). If this is the case, the merit of the Two Vehicles (二乘) [Śrāvakas and Pratyekabuddhas] in severing afflictions would be the same as that of a sixth-ground Bodhisattva. If the merit of the Two Vehicles in severing afflictions is the same as that of a sixth-ground Bodhisattva, this is impossible. The Two Vehicles, no matter how long they practice, only attain sixty or one hundred kalpas. Bodhisattvas, when they reach the sixth ground, require twenty-two great asaṃkhyeya kalpas. Simply analyzing based on one scripture in detail, then the Bodhisattva's path to Buddhahood appears circuitous, and the Two Vehicles' path to great enlightenment becomes a direct route. And the numerous scriptures that criticize the Two Vehicles would become false statements. Moreover, the Mahāprajñāpāramitopadeśa states that the path of the Two Vehicles to Buddhahood is circuitous, not as direct as that of the Bodhisattvas. Analyzing in detail with scriptures and treatises, it should not be said this way. This meaning will be discussed in detail in the section on those with and without Śrāvakas. Some say there are only two types of Saṃsāra, as stated in the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經). It's just that here, three hundred is a metaphor for the three realms, four hundred is a metaphor for the seventh ground, the middle between the two countries is difficult to cross, and five hundred is a metaphor for the eighth ground and above.
Critique: The scriptures clearly state that the seventh ground is difficult to cross, and this is discussing the difficulty within the Bodhisattva path itself. How can this be used to teach the Two Vehicles? Moreover, if four hundred is a metaphor for the seventh ground, then three hundred should be a metaphor for the sixth ground. Then the merit of the Two Vehicles would be the same as that of a sixth-ground Bodhisattva. Some say that severing the afflictions of the view of truth (見諦惑) [afflictions eradicated upon attaining the stream-enterer stage] is one hundred, severing the five lower fetters (五下分結) [the five fetters binding beings to the desire realm] is two hundred, severing the five higher fetters (五上分結) [the five fetters binding beings to the form and formless realms] is three hundred, severing countless afflictions (恒沙煩惱) is four hundred, and severing ignorance (無明) is five hundred.
評曰。不然。初果傾三界見諦。已度三百一半。不應言一百。又未斷欲界思惟。未度一百。若過若不及也。又經說三界為火宅。二乘出火宅。即是度三百。不應有此解也。四百為恒沙。五百為無明。還配地位者同前評也。有人言。三界為三百。七住及二乘為四百。七地已上為五百。
評曰。三界為三百則如前判也。后二還以配地過同於前。有人言如大經云。須陀洹八萬劫到乃至辟支佛人十千劫到。到者至於菩提心處。如三根人領解。即是發菩提心。以五種人來至菩提心處故言廣五百也。此取極鈍根人故云八萬劫到耳。若利根人不必須多劫。釋迦一期出世得四果者。聞法華皆發心即名至也。
評曰。是義不然。經明度三百由旬立二乘地。豈是度五人耶。
問。五人併發菩提心名度五百。如初果經八萬劫發菩提心。是超二乘地名度五百。
評曰。此乃是大經明五人發心離於五位。今非此中意。所以然者上來皆明權實之義。今譬亦明權實。度三百立化城此是權。度五百至寶所名為實。故廢化城進寶所。若明度五人者皆是進寶所譬。失立化城譬意故此非解也。次總評。上來諸釋皆非經意。所以然者。此經三週說權實。有法譬有合譬。此五百由旬亦有合譬。諸經師不觀合譬文不解合譬意。故引余處經
【現代漢語翻譯】 現代漢語譯本：評論說：不對。初果（Srota-apanna，須陀洹，入流果）傾覆三界見諦（見四聖諦之理），已經度過三百的一半。不應該說是一百。而且還沒有斷除欲界的思惟，沒有度過一百。這樣說，不是多了就是少了。而且經書上說三界是火宅，二乘（聲聞乘和緣覺乘）出離火宅，就是度過三百，不應該這樣解釋。四百是恒河沙，五百是無明。還用它們來對應地位，和前面的評論一樣。有人說，三界是三百，七住（菩薩階位）以及二乘是四百，七地（菩薩十地中的第七地）以上是五百。 評論說：三界是三百，這個判斷和前面一樣。後面兩種用它們來對應地位，錯誤和前面一樣。有人說，如《大涅槃經》所說，須陀洹（Srota-apanna，須陀洹，入流果）要八萬劫才能到達，乃至辟支佛（Pratyekabuddha，辟支佛，獨覺）要十千劫才能到達。到達是指到達菩提心之處。就像三種根器的人領悟理解，就是發起菩提心。因為五種人來到菩提心之處，所以說廣五百。這是取最鈍根的人，所以說要八萬劫才能到達。如果是利根的人，不一定需要很多劫。釋迦牟尼佛一期出世，得到四果的人，聽聞《法華經》都發心，就叫做到達。 評論說：這個說法不對。經書上明明說度過三百由旬，建立二乘的地位。難道是度過五個人嗎？ 問：五個人都發起菩提心，叫做度過五百。如初果（Srota-apanna，須陀洹，入流果）經過八萬劫發起菩提心，這是超越二乘的地位，叫做度過五百。 評論說：這乃是《大涅槃經》說明五人發心，脫離五種地位。現在不是這個意思。為什麼這樣說呢？因為上面都是說明權巧和真實的意義。現在的譬喻也是說明權巧和真實。度過三百，建立化城，這是權巧。度過五百，到達寶所，這是真實。所以捨棄化城，前進寶所。如果說明度過五個人，都是前進寶所的譬喻，就失去了建立化城譬喻的意義，所以這個解釋不對。接下來是總的評論。上面這些解釋都不是經書的本意。為什麼這樣說呢？這部經三次宣說權巧和真實，有法說譬喻，有合說譬喻。這五百由旬也有合說譬喻。各位經師不看合說譬喻的經文，不理解合說譬喻的意義，所以引用其他地方的經文。
【English Translation】 English version: Commentary: That's not right. The Srota-apanna (stream-enterer) overthrows the view of the three realms and sees the truth (realizes the Four Noble Truths), having already passed half of three hundred. It shouldn't be said to be one hundred. Moreover, they have not yet severed the thoughts of the desire realm, not having passed one hundred. Saying so is either too much or too little. Furthermore, the scriptures say that the three realms are a burning house, and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) exit the burning house, which means passing three hundred. This interpretation is incorrect. Four hundred is like the sands of the Ganges, and five hundred is ignorance. Using them to correspond to positions is the same as the previous commentary. Some say that the three realms are three hundred, the seventh stage (of a Bodhisattva) and the two vehicles are four hundred, and the seventh bhumi (the seventh of the ten Bodhisattva grounds) and above are five hundred. Commentary: The judgment that the three realms are three hundred is the same as before. The error of using the latter two to correspond to positions is the same as before. Some say, as the Mahāparinirvāṇa Sūtra says, the Srota-apanna (stream-enterer) takes eighty thousand kalpas to arrive, and even the Pratyekabuddha (solitary Buddha) takes ten thousand kalpas to arrive. 'Arriving' means arriving at the place of Bodhicitta (the mind of enlightenment). Just like people of the three roots understand, it means arousing Bodhicitta. Because five types of people come to the place of Bodhicitta, it is said to be broadly five hundred. This takes the person with the dullest roots, so it is said that it takes eighty thousand kalpas to arrive. If it is a person with sharp roots, it doesn't necessarily take many kalpas. When Śākyamuni Buddha appeared in the world, those who attained the four fruits, upon hearing the Lotus Sutra, all aroused their minds, which is called arriving. Commentary: This view is incorrect. The scriptures clearly state that passing three hundred yojanas establishes the position of the two vehicles. Is it passing five people? Question: When five people all arouse Bodhicitta, it is called passing five hundred. For example, the Srota-apanna (stream-enterer) arouses Bodhicitta after eighty thousand kalpas, which is surpassing the position of the two vehicles, called passing five hundred. Commentary: This is the Mahāparinirvāṇa Sūtra explaining that the five people arouse their minds and leave the five positions. This is not the meaning here. Why is that? Because the above all explain the meaning of expedient and real. The current metaphor also explains expedient and real. Passing three hundred and establishing a transformation city is expedient. Passing five hundred and arriving at the treasure land is real. Therefore, abandoning the transformation city and advancing to the treasure land. If it is explained as passing five people, it is all a metaphor for advancing to the treasure land, which loses the meaning of establishing the transformation city metaphor, so this interpretation is incorrect. Next is the general commentary. The above interpretations are not the original intention of the scriptures. Why is that? This sutra expounds expedient and real three times, with Dharma parables and combined parables. These five hundred yojanas also have combined parables. The sutra masters do not look at the texts of the combined parables and do not understand the meaning of the combined parables, so they quote scriptures from other places.
意以釋此文。故皆僻謬也。次出今譬意今所釋者。三界為三百。聲聞地為四百。緣覺地為五百也。
問。以何義故作此釋耶。
答。今以二義作如此判。一者三百為凡夫地。二百為二乘地。此二障于佛道。欲求佛道須免斯二障。故釋論云。菩薩退有二事。一貪三界二樂二乘。今免二退故得入菩薩位進至寶所。又三界名有見地。二乘名空見地。空有二見傷菩薩中道正觀。今欲修菩薩行求于佛道。應離此二地也。又三百以生死為障。二百以涅槃為障。地論云。菩薩度五道復凈涅槃。以五道與涅槃皆是障故。又華嚴云。大藥樹王不生二處。一者深水二者火坑。火坑深水即是二乘及邪見凡夫。此二不能生菩提心大藥樹王根。是故菩薩須離此二地也。又三界是二乘牢獄。二乘地是菩薩牢獄。故二乘欲出三界。菩薩欲出二乘地也。又三界凡夫多修福德而無智慧。二乘之人多有智慧而無福德。以二輪不具無由至佛。故須離之方登大覺也。又行有三種。一者凡夫不能自行。亦不能化他行。二者二乘但能自行。而不能化他行。則行不具足。菩薩修自行故出凡夫地。修化他行故離二乘地也。又攝大乘及地持論明障。有二種。一惑障。二智障。脫三界煩惱但離惑障。未離智障。若出二百便離二障也。又生死有二種一分段二變易。
【現代漢語翻譯】 現代漢語譯本：用自己的想法來解釋這些文字。因此，這些解釋都是片面和錯誤的。接下來解釋現在的譬喻意義，現在所解釋的是：三界（欲界、色界、無色界）是三百，聲聞（聽聞佛陀教誨而證悟的修行者）地是四百，緣覺（不依他人教導，通過自身努力證悟的修行者）地是五百。
問：根據什麼道理作出這樣的解釋呢？
答：現在根據兩種道理作出這樣的判斷。第一，三百代表凡夫地，二百代表二乘（聲聞乘和緣覺乘）地。這兩種境界都障礙了成佛之道。想要追求佛道，必須避免這兩種障礙。所以《大智度論》說，菩薩退轉有兩種情況：一是貪戀三界，二是樂於二乘。現在避免這兩種退轉，才能進入菩薩的位次，進而到達寶所（涅槃）。另外，三界名為有見地，二乘名為空見地。空和有這兩種見解會損害菩薩的中道正觀。現在想要修菩薩行，追求佛道，應該離開這兩種境界。還有，三百以生死為障礙，二百以涅槃為障礙。《地持論》說，菩薩度化五道眾生，還要清凈涅槃，因為五道和涅槃都是障礙。又《華嚴經》說，大藥樹王不生長在兩個地方：一是深水，二是火坑。火坑和深水就是二乘和邪見凡夫。這兩種地方不能生長菩提心的大藥樹王之根。因此，菩薩必須離開這兩種境界。還有，三界是二乘的牢獄，二乘地是菩薩的牢獄。所以二乘想要出離三界，菩薩想要出離二乘地。還有，三界凡夫大多修福德而沒有智慧，二乘之人大多有智慧而沒有福德。因為福德和智慧這兩個車輪不完備，無法到達佛的境界。所以必須離開這兩種境界，才能登上大覺（佛的覺悟）。還有，修行有三種：一是凡夫不能自己修行，也不能教化他人修行；二是二乘只能自己修行，而不能教化他人修行，所以修行不完備。菩薩修自己修行的緣故，出離凡夫地；修教化他人修行的緣故，離開二乘地。又《攝大乘論》和《地持論》說明障礙有兩種：一是惑障（煩惱的障礙），二是智障（智慧的障礙）。脫離三界煩惱只是離開了惑障，還沒有離開智障。如果出離二百，就離開了兩種障礙。還有，生死有兩種：一是分段生死，二是變易生死。
【English Translation】 English version: Interpreting these texts according to one's own ideas leads to biased and erroneous interpretations. Next, the current metaphorical meaning is explained: the Three Realms (Desire Realm, Form Realm, Formless Realm) are three hundred, the Śrāvakabhūmi (the stage of those who attain enlightenment by hearing the Buddha's teachings) is four hundred, and the Pratyekabuddhabhūmi (the stage of those who attain enlightenment through their own efforts without relying on the teachings of others) is five hundred.
Question: According to what principle is this interpretation made?
Answer: Now, this judgment is made based on two principles. First, three hundred represents the realm of ordinary beings, and two hundred represents the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Both of these realms obstruct the path to Buddhahood. To seek the path to Buddhahood, one must avoid these two obstacles. Therefore, the Mahāprajñāpāramitāśāstra says that there are two things that cause a Bodhisattva to regress: one is attachment to the Three Realms, and the other is delight in the Two Vehicles. Now, by avoiding these two regressions, one can enter the stage of a Bodhisattva and advance to the treasure land (Nirvana). Furthermore, the Three Realms are called the realm of 'having views,' and the Two Vehicles are called the realm of 'emptiness views.' These two views of emptiness and existence harm the Bodhisattva's Middle Way correct contemplation. Now, if one wants to cultivate the Bodhisattva path and seek Buddhahood, one should leave these two realms. Also, three hundred takes birth and death as an obstacle, and two hundred takes Nirvana as an obstacle. The Bodhisattvabhūmi says that Bodhisattvas liberate beings from the five paths and also purify Nirvana because the five paths and Nirvana are both obstacles. Moreover, the Avataṃsaka Sūtra says that the great medicine king tree does not grow in two places: one is deep water, and the other is a fire pit. The fire pit and deep water are the Two Vehicles and those with heretical views. These two cannot grow the root of the great medicine king tree of Bodhicitta. Therefore, Bodhisattvas must leave these two realms. Furthermore, the Three Realms are the prison of the Two Vehicles, and the realm of the Two Vehicles is the prison of the Bodhisattvas. Therefore, the Two Vehicles want to escape the Three Realms, and the Bodhisattvas want to escape the realm of the Two Vehicles. Also, ordinary beings in the Three Realms mostly cultivate merit but lack wisdom, while those in the Two Vehicles mostly have wisdom but lack merit. Because these two wheels of merit and wisdom are incomplete, one cannot reach Buddhahood. Therefore, one must leave these two realms to ascend to Great Enlightenment (Buddha's enlightenment). Also, there are three types of practice: first, ordinary beings cannot practice for themselves, nor can they transform others; second, the Two Vehicles can only practice for themselves but cannot transform others, so their practice is incomplete. Bodhisattvas cultivate self-practice, therefore they leave the realm of ordinary beings; they cultivate the practice of transforming others, therefore they leave the realm of the Two Vehicles. Furthermore, the Mahāyānasaṃgraha and the Bodhisattvabhūmi explain that there are two types of obstacles: one is the kleśāvaraṇa (obstacle of afflictions), and the other is the jñeyāvaraṇa (obstacle of knowledge). Escaping the afflictions of the Three Realms only removes the obstacle of afflictions, but not the obstacle of knowledge. If one leaves two hundred, then one leaves both obstacles. Also, there are two types of birth and death: one is segmented birth and death (分段生死, fen duan sheng si), and the other is transformational birth and death (變易生死, bian yi sheng si).
若凡夫受分段。二乘受變易。離凡夫故不受分段。離二乘故不受變易。又生死因緣凡有二種。一有漏業因四取為緣。二無漏業因無明為緣。凡夫有有漏業及四住煩惱。二乘有無漏業有無明煩惱。今度此五百則斷此因緣故生死永盡也。
問。若如后三義還同舊釋耶。
答。舊不數二乘為二百。豈同舊耶。
次引證。
問。此釋出何處文耶。
答。釋論解大品聞持品云。菩薩度四百由旬則去佛道不遠。論云三百喻三界。四百喻二乘地。菩薩度此二地知必作佛。但大品合二乘為一百。法華開為二百。雖開合不同意無異也。
問。大品已明此譬者與法華何異耶。
答。大品但明菩薩度凡聖二地。未明二乘為權。猶闕化城之意也。
問。既未辨化城亦應未明寶所耶。
答。大品已明顯實相。故辨寶所。猶未開權故不明化城也。
問。大品可用此喻法華何必同耶。
答。下合化城譬中佛自作此說也。如經云佛知是心怯弱下劣。為止息故說二涅槃。此合度三百由旬譬也。若眾生住於二地。如來爾時即便為說。汝所住地近於佛慧。此合度二百由旬譬也。文既分明無勞惑也。而經師都不見此文。橫引餘事以釋故失經旨也。又不以二地為二百。復以何文合二百耶。又
【現代漢語翻譯】 現代漢語譯本： 如果凡夫承受分段生死（Fen Duan，指由善惡業所感，有形質、有期限的生死），二乘（Er Cheng，聲聞和緣覺）承受變易生死（Bian Yi，指聖者因智慧漸增，境界提升而產生的微細變化）。離開凡夫，所以不受分段生死；離開二乘，所以不受變易生死。另外，生死的因緣總共有兩種：第一種是有漏業（You Lou Ye）為因，四取（Si Qu，指欲取、見取、戒禁取、我語取）為緣；第二種是無漏業（Wu Lou Ye）為因，無明（Wu Ming，指對真理的無知）為緣。凡夫有有漏業以及四住煩惱（Si Zhu Fan Nao，指見一切住地、欲愛住地、色愛住地、有愛住地）；二乘有無漏業，有無明煩惱。現在超度這五百人，就是斷絕了這些因緣，所以生死永遠終結。
問：如果像後面三種解釋，豈不是和舊的解釋一樣嗎？
答：舊的解釋沒有把二乘算作二百由旬，怎麼能和舊的解釋一樣呢？
接下來引用證據。
問：這種解釋出自哪裡的經文呢？
答：《釋論》（Shi Lun，即《大智度論》）解釋《大品般若經》（Da Pin Ban Ruo Jing）的聞持品（Wen Chi Pin）時說，菩薩如果度過四百由旬，那麼距離成佛之道就不遠了。《釋論》說，三百由旬比喻三界（San Jie，指欲界、色界、無色界），四百由旬比喻二乘的境界。菩薩度過這二乘的境界，就知道必定能夠成佛。但是《大品般若經》把二乘合為一百由旬，《法華經》（Fa Hua Jing）展開為二百由旬。雖然開合不同，但意思沒有差異。
問：《大品般若經》已經說明了這個比喻，和《法華經》有什麼不同呢？
答：《大品般若經》只是說明菩薩度過凡夫和聖人這兩種境界，沒有說明二乘是權宜之計，還缺少化城（Hua Cheng，比喻二乘涅槃）的含義。
問：既然沒有辨明化城，也應該沒有辨明寶所（Bao Suo，比喻最終的佛果）吧？
答：《大品般若經》已經明顯地闡述了實相（Shi Xiang，指諸法的真實面貌），所以辨明了寶所，只是還沒有開顯權宜之計，所以沒有說明化城。
問：《大品般若經》可以用這個比喻，為什麼《法華經》一定要相同呢？
答：下面在符合化城譬喻中，佛陀親自作了這種說法。如經文所說，佛知道這些眾生內心怯弱下劣，爲了止息他們的疲勞，所以說了二乘涅槃。這符合度過三百由旬的比喻。如果眾生安住在二乘的境界，如來那時就會為他們說，你們所安住的地方接近佛的智慧。這符合度過二百由旬的比喻。經文既然分明，無需疑惑。而講經的法師都沒有看到這段經文，胡亂引用其他事情來解釋，所以喪失了經文的宗旨。又不以二地作為二百由旬，又用什麼經文來符合二百由旬呢？
【English Translation】 English version: If ordinary beings are subject to segmented existence (Fen Duan, referring to the cycle of birth and death with form and duration, caused by good and bad karma), the two vehicles (Er Cheng, referring to Sravakas and Pratyekabuddhas) are subject to transformative existence (Bian Yi, referring to the subtle changes in the state of realized beings as their wisdom increases). Being apart from ordinary beings, they are not subject to segmented existence; being apart from the two vehicles, they are not subject to transformative existence. Furthermore, there are two kinds of causes and conditions for birth and death: the first is defiled karma (You Lou Ye) as the cause and the four attachments (Si Qu, referring to attachment to desires, views, precepts and rituals, and self-assertion) as the condition; the second is undefiled karma (Wu Lou Ye) as the cause and ignorance (Wu Ming, referring to the lack of knowledge of the truth) as the condition. Ordinary beings have defiled karma and the four abodes of affliction (Si Zhu Fan Nao, referring to the abodes of affliction in the realms of seeing, desire, form, and existence); the two vehicles have undefiled karma and ignorance. Now, liberating these five hundred people means cutting off these causes and conditions, so birth and death will be forever ended.
Question: If it is like the latter three explanations, wouldn't it be the same as the old explanation?
Answer: The old explanation did not count the two vehicles as two hundred yojanas, how could it be the same as the old explanation?
Next, citing evidence.
Question: Where does this explanation come from in the scriptures?
Answer: The Shastra (Shi Lun, i.e., Mahaprajnaparamita-shastra) explains the Retention chapter (Wen Chi Pin) of the Large Perfection of Wisdom Sutra (Da Pin Ban Ruo Jing) by saying that if a Bodhisattva crosses four hundred yojanas, then they are not far from the path to Buddhahood. The Shastra says that three hundred yojanas are a metaphor for the three realms (San Jie, referring to the desire realm, the form realm, and the formless realm), and four hundred yojanas are a metaphor for the realm of the two vehicles. When a Bodhisattva crosses the realm of these two vehicles, they know that they will surely become a Buddha. However, the Large Perfection of Wisdom Sutra combines the two vehicles into one hundred yojanas, while the Lotus Sutra (Fa Hua Jing) expands it into two hundred yojanas. Although the combination and expansion are different, the meaning is not different.
Question: The Large Perfection of Wisdom Sutra has already explained this metaphor, what is the difference with the Lotus Sutra?
Answer: The Large Perfection of Wisdom Sutra only explains that the Bodhisattva crosses the two realms of ordinary beings and sages, and does not explain that the two vehicles are expedient means, and it still lacks the meaning of the phantom city (Hua Cheng, a metaphor for the Nirvana of the two vehicles).
Question: Since the phantom city has not been distinguished, should the treasure land (Bao Suo, a metaphor for the ultimate Buddhahood) also not be distinguished?
Answer: The Large Perfection of Wisdom Sutra has already clearly explained the true nature (Shi Xiang, referring to the true nature of all dharmas), so it distinguishes the treasure land, but it has not yet revealed the expedient means, so it does not explain the phantom city.
Question: The Large Perfection of Wisdom Sutra can use this metaphor, why must the Lotus Sutra be the same?
Answer: Below, in the analogy of the phantom city, the Buddha himself made this statement. As the sutra says, the Buddha knows that these beings are timid and inferior in mind, so to stop their fatigue, he spoke of the Nirvana of the two vehicles. This corresponds to the metaphor of crossing three hundred yojanas. If beings abide in the realm of the two vehicles, the Tathagata will then say to them, the place where you abide is close to the wisdom of the Buddha. This corresponds to the metaphor of crossing two hundred yojanas. Since the text is clear, there is no need for doubt. However, the sutra masters did not see this text, and randomly cited other things to explain, so they lost the purpose of the sutra. Moreover, if the two lands are not taken as two hundred yojanas, then what text is used to correspond to two hundred yojanas?
責舊經師曰。譬說之中明一化城今合譬文何故乃明二地。不應一二相違。今明開合皆有其旨。所以合者略明六義。一同出三界。二同得盡無生智。三同斷正使盡。四同得余無餘二涅槃。五望波若三慧品同得一切智。六同名小乘。以六義同故合二乘為一化城也。而開為二地者略明十義。一行因久近如百劫六十劫等。二者根有利鈍。三從師與獨悟。四聲聞無大悲。緣覺有小悲。如鹿犀之喻。現釋論也。五聲聞不必有相好。緣覺必有。但小多不定。六聲聞觀法略謂四諦。緣覺觀法廣謂十二因緣。七聲聞說法則令人悟于聖道。緣覺不能令至燸法。及得賢聖事。出大經。八羅漢必在佛世。緣覺不定也。九聲聞或頓證四果或復漸證。緣覺必頓證如三藏佛。十緣覺現通多說法少。聲聞不定。以具十義故開為二地。是故三百譬三界二百喻二地也。
問。譬喻品何故合三界為一宅。開教門為三乘。今何故開一宅為三百。合三乘為二百耶。
答。前明同爲苦火所燒。故合為一宅。求出者有三根人不同。故教門開為三乘也。今明佛道長遠。三界及二乘地是大惡之道要。須度之然後得佛。是故開一宅為三界。三乘中但二乘地是障佛乘非障。故但明二百也。
問。何故以凡夫地為三百。小乘地為二百耶。
答。蓋引進之
言。明汝所度已多。汝所住地近於佛慧。唯二百在耳。當怒力精進。寶所不遙也。以理言之則所度猶少未度猶多。二乘發心始入十信。方經五十二位三十三僧祇劫方至佛耳。爾前極長百劫修行故所度猶少也。
問。若所度已多是引進之。言則此經未成了義耶。
答。深有旨也。明佛道雖長。若能度凡夫地及離二乘地者後進修行不復為難。故名為近佛。如萬里之行唯五百里多難。若過此道則前進為易也。次論惡道。
問。何故說五百由旬皆是惡道耶。
答。上諸義即明惡道竟。貪著三界及深二乘。能害菩薩法身惠命故言惡道。二者佛及弟子已四處開權顯實呵責二乘。鈍根聞之猶未領悟。方便品云。小智樂小法不自信作佛。是故以方便分別說諸果。次身子章云。我昔于空法得證。而今乃自覺非是實滅度。譬喻品云。唯有一大車。唐捐門。外實無三車。信解品云。佛乘如大豪富長者小乘之人如。眇目痤陋無威德者。乃至貧窮下賤除糞之人四處。雖種種呵斥二乘稱歎大道。鈍根聲聞猶故保執。是以今說惡道譬喻明三界二乘皆是惡道。汝今云何欲樂住耶。又昔于大通佛所已欲度五百由旬。今積行彌劫云何退住惡道。譬如父母呵子云乃不長進何為退縮。又凡夫以三途為地獄。二乘以三界為地獄。菩薩以二
【現代漢語翻譯】 現代漢語譯本： 說：『你所度化的人已經很多了，你所居住的地方離佛的智慧很近，只有二百由旬（yóu xún，長度單位）了。應當努力精進，寶所（bǎo suǒ，比喻涅槃）不遙遠了。』從道理上說，那麼所度化的人還是少，未度化的人還是多。二乘（èr shèng，聲聞乘和緣覺乘）發心才剛進入十信位（shí xìn wèi，菩薩修行階位），要經過五十二個位次，三十三個阿僧祇劫（ā sēng qí jié，極長的時間單位）才能成佛啊！你之前極長的時間裡修行，所以說度化的人還是少啊。
問：如果說度化的人已經很多了，這是爲了引導他們前進，那麼這部經（指《法華經》）還沒有完全表達最終的意義嗎？
答：其中有很深的含義。說明佛道雖然漫長，如果能夠度過凡夫的境界以及脫離二乘的境界，那麼之後的修行就不再困難。所以說『接近佛』。好比萬里行程，只有五百里路程比較艱難，如果過了這段路，那麼前進就容易了。下面討論惡道。
問：為什麼說五百由旬都是惡道呢？
答：上面說的各種含義已經說明了什麼是惡道。貪戀執著三界（sān jiè，欲界、色界、無色界）以及執著於二乘境界，能夠損害菩薩的法身慧命，所以說是惡道。其次，佛和弟子已經在四個地方開權顯實（kāi quán xiǎn shí，開方便之權，顯真實之理）呵斥二乘。鈍根的人聽了還是不能領悟。《方便品》中說：『小智慧的人喜歡小法，不相信自己能夠成佛。』所以用方便法來分別解說各種果位。其次，《身子章》中說：『我過去在空法中得到證悟，而現在才自覺不是真正的滅度。』《譬喻品》中說：『只有唯一的大白牛車（dà bái niú chē，比喻佛乘），白白地在門外設定三車（比喻聲聞乘、緣覺乘、菩薩乘），實際上沒有三車。』《信解品》中說：『佛乘就像大富豪的長者，小乘的人就像眼睛不好、相貌醜陋、沒有威德的人，乃至貧窮卑賤的除糞之人。』這四個地方，雖然種種呵斥二乘，稱讚大道，但遲鈍的聲聞還是固執不改。因此現在用惡道的比喻來說明三界和二乘都是惡道。你們現在怎麼還想住在那裡呢？而且過去在大通智勝佛（Dà tōng zhì shèng fó）那裡已經想要度過五百由旬，現在積累修行了這麼久，怎麼反而退回到惡道呢？好比父母呵斥孩子說：『你都不長進，為什麼退縮呢？』而且凡夫以三途（sān tú，地獄、餓鬼、畜生）為地獄，二乘以三界為地獄，菩薩以二乘為地獄。
【English Translation】 English version: He said: 'You have already saved many. The place where you dwell is near the Buddha's wisdom, only two hundred yojanas (yóu xún, a unit of distance) away. You should strive diligently, the treasure land (bǎo suǒ, a metaphor for Nirvana) is not far.' Logically speaking, those who have been saved are still few, and those who have not been saved are still many. The two vehicles (èr shèng, Śrāvakayāna and Pratyekabuddhayāna) have just begun to enter the ten stages of faith (shí xìn wèi, stages of Bodhisattva practice), and it will take fifty-two stages and thirty-three asamkhya kalpas (ā sēng qí jié, an extremely long unit of time) to become a Buddha! You have practiced for a very long time before, so it is said that those who have been saved are still few.
Question: If it is said that many have already been saved, and this is to guide them forward, then has this sutra (referring to the Lotus Sutra) not fully expressed the ultimate meaning?
Answer: There is a deep meaning in it. It explains that although the Buddha's path is long, if one can transcend the realm of ordinary beings and escape the realm of the two vehicles, then subsequent practice will no longer be difficult. Therefore, it is said to be 'close to the Buddha.' It is like a journey of ten thousand miles, only the five hundred miles are more difficult. If you pass this road, then it will be easier to move forward. Next, let's discuss the evil path.
Question: Why is it said that five hundred yojanas are all evil paths?
Answer: The various meanings mentioned above have already explained what the evil path is. Greedily clinging to the three realms (sān jiè, the desire realm, the form realm, and the formless realm) and clinging to the two vehicles can harm the Dharma body and wisdom life of the Bodhisattva, so it is called the evil path. Secondly, the Buddha and his disciples have already revealed the provisional and manifested the real (kāi quán xiǎn shí, opening the expedient and revealing the truth) in four places, rebuking the two vehicles. Dull-rooted people still cannot understand even after hearing it. The 'Expedient Means' chapter says: 'People of small wisdom delight in small dharmas and do not believe that they can become Buddhas.' Therefore, expedient means are used to explain the various fruits. Secondly, the 'Shariputra' chapter says: 'I used to attain enlightenment in the empty Dharma, but now I realize that it is not true liberation.' The 'Parable' chapter says: 'There is only one great white ox cart (dà bái niú chē, a metaphor for the Buddha vehicle), and three carts (a metaphor for the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are set up in vain outside the door, but in reality, there are no three carts.' The 'Faith and Understanding' chapter says: 'The Buddha vehicle is like a wealthy elder, and the people of the small vehicle are like those with bad eyes, ugly appearance, and no dignity, even poor and lowly people who remove dung.' In these four places, although the two vehicles are rebuked in various ways and the great path is praised, the dull-rooted Śrāvakas still stubbornly cling to their views. Therefore, the metaphor of the evil path is now used to explain that the three realms and the two vehicles are all evil paths. Why do you still want to live there now? Moreover, in the past, you wanted to cross five hundred yojanas at the Great Universal Wisdom Buddha (Dà tōng zhì shèng fó), but now that you have accumulated practice for so long, why have you retreated to the evil path? It is like parents scolding their children, saying, 'You are not growing, why are you retreating?' Moreover, ordinary people consider the three evil paths (sān tú, hell, hungry ghosts, and animals) as hell, the two vehicles consider the three realms as hell, and Bodhisattvas consider the two vehicles as hell.
乘為地獄。故大經云。今我怖畏二乘道果。如惜命者怖畏捨身。汝今云何樂住地獄。又本畏生老病死。求涅槃樂。三界及二乘地未免生死之苦。故名惡道云何欲住。又此凡聖二地未免四魔。故名惡道。三界具四魔二乘具三魔。煩惱未斷故有煩惱魔。方便受身故有陰魔。無常所切即是死魔。明此二地未免四魔。但前進不可住也。又華嚴性起品明即事而言四乘皆苦。為三途苦說人天乘。為三界苦說聲聞乘。為聲聞根鈍少福有徒師之苦。說緣覺乘為緣覺福慧未圓結習不斷之苦。故說佛乘以有四苦名為惡道。本欲厭苦今未脫之云何欲住耶。
問。若二乘地是惡道者何故文云度三百由旬。說二種涅槃耶。
答。此則是開權顯實義。昔說惡道為涅槃。欲引出三界。今指涅槃為惡道令離二乘不相違也。又有三句。一惡而非善。謂三百也。二善而非惡。謂度五百也。三亦惡亦善。中間二百能度三界故為善。以是佛道巨患故名為惡。故經云。求二乘者名為不善。既稱不善豈非惡道耶。
問。會二行皆為菩薩。云何名惡道耶。故不應以二乘地喻二百也。
答。亦會人天善入一乘。云何以三界為惡道耶。
問。三界煩惱可得為惡道。善是清升云何為惡耶。
答。三界煩惱心所起善。皆是不動不出非是乘
【現代漢語翻譯】 現代漢語譯本 墮入地獄是苦難的。所以《大般涅槃經》說：『我現在畏懼聲聞乘和緣覺乘的道果，就像珍惜生命的人畏懼捨棄身體一樣。』你現在為什麼還樂於停留在地獄中呢？而且，原本是畏懼生老病死，才尋求涅槃的快樂。但是三界以及聲聞乘和緣覺乘的境界，仍然無法避免生死之苦，所以稱為惡道，你為什麼還想停留在那裡呢？而且，凡夫和聖人的這兩種境界，都無法避免四魔的侵擾，所以稱為惡道。三界具備四魔，聲聞乘和緣覺乘具備三魔。煩惱沒有斷除，所以有煩惱魔；爲了方便而接受身體，所以有陰魔；無常的逼迫就是死魔。明白這兩種境界無法避免四魔，所以只能前進，不能停留。』而且，《華嚴經·性起品》中說明，就事論事而言，四乘都是苦。爲了三途的苦難，才說人天乘；爲了三界的苦難，才說聲聞乘；因為聲聞根器遲鈍、福報少，有徒勞無功的苦難，才說緣覺乘；因為緣覺的福慧沒有圓滿，結習沒有斷除的苦難，所以說佛乘。因為有四種苦難，所以稱為惡道。原本是想要厭離苦難，現在還沒有脫離苦難，為什麼還想停留在那裡呢？ 問：如果聲聞乘和緣覺乘的境界是惡道，為什麼經文中說度過三百由旬（yojana，長度單位），說兩種涅槃呢？ 答：這則是開權顯實的含義。過去說惡道是涅槃，是爲了引導眾生脫離三界。現在指出涅槃是惡道，是爲了讓眾生離開聲聞乘和緣覺乘，這並不矛盾。還有三種說法：一是惡而非善，指的是三百由旬；二是善而非惡，指的是度過五百由旬；三是亦惡亦善，指的是中間的二百由旬，能夠度過三界，所以是善，因為是佛道的巨大隱患，所以稱為惡。所以經中說：『追求聲聞乘和緣覺乘的人，稱為不善。』既然稱為不善，難道不是惡道嗎？ 問：會合二行都成為菩薩，為什麼稱為惡道呢？所以不應該用聲聞乘和緣覺乘的境界來比喻二百由旬。 答：也會合人天善道進入一乘佛道，為什麼把三界稱為惡道呢？ 問：三界的煩惱可以認為是惡道，善是清凈上升的，為什麼是惡呢？ 答：三界由煩惱心所產生的善，都是不動不出離的，不是真正的乘。
【English Translation】 English version Falling into hell is suffering. Therefore, the Mahaparinirvana Sutra says: 'Now I fear the fruits of the Śrāvakayāna (Vehicle of Hearers) and Pratyekabuddhayāna (Vehicle of Solitary Buddhas), just as one who cherishes life fears abandoning the body.' Why do you now delight in dwelling in hell? Moreover, originally it was out of fear of birth, old age, sickness, and death that one sought the bliss of Nirvana. However, the three realms (Tridhātu) and the realms of Śrāvakayāna and Pratyekabuddhayāna still cannot avoid the suffering of birth and death, so they are called evil paths. Why do you still want to dwell there? Moreover, these two realms of ordinary beings and sages cannot avoid the intrusion of the four Māras (demons), so they are called evil paths. The three realms possess all four Māras, while Śrāvakayāna and Pratyekabuddhayāna possess three Māras. Because afflictions (Kleshas) have not been eradicated, there is the Kleśa-māra (demon of afflictions); because of accepting a body for the sake of skillful means, there is the Skandha-māra (demon of aggregates); the impermanence that presses upon us is the Mṛtyu-māra (demon of death). Understanding that these two realms cannot avoid the four Māras, one can only advance and not dwell there.' Moreover, the Avataṃsaka Sūtra, in the chapter on the arising of nature, explains that, speaking in terms of events, all four vehicles are suffering. For the suffering of the three evil paths, the Manuṣya-deva-yāna (Vehicle of Humans and Gods) is spoken of; for the suffering of the three realms, the Śrāvakayāna is spoken of; because Śrāvakas have dull faculties, little merit, and the suffering of having teachers in vain, the Pratyekabuddhayāna is spoken of; because the Pratyekabuddhas' merit and wisdom are not complete, and they have the suffering of unbroken habitual tendencies, the Buddhayāna (Buddha Vehicle) is spoken of. Because there are four kinds of suffering, it is called an evil path. Originally, one wanted to renounce suffering, but now one has not yet escaped suffering, so why do you still want to dwell there? Question: If the realms of Śrāvakayāna and Pratyekabuddhayāna are evil paths, why does the text say that one crosses three hundred yojanas (a unit of distance) and speaks of two kinds of Nirvana? Answer: This is the meaning of revealing the real by opening the provisional. In the past, saying that the evil path was Nirvana was to guide beings to escape the three realms. Now, pointing out that Nirvana is an evil path is to make beings leave Śrāvakayāna and Pratyekabuddhayāna, which is not contradictory. There are also three statements: first, evil but not good, referring to the three hundred yojanas; second, good but not evil, referring to crossing five hundred yojanas; third, both evil and good, referring to the two hundred yojanas in the middle, which can cross the three realms, so it is good, but because it is a great hidden danger to the Buddha path, it is called evil. Therefore, the sutra says: 'Those who seek Śrāvakayāna and Pratyekabuddhayāna are called not good.' Since it is called not good, is it not an evil path? Question: Combining the two practices both become Bodhisattvas, why is it called an evil path? Therefore, one should not use the realms of Śrāvakayāna and Pratyekabuddhayāna to compare the two hundred yojanas. Answer: One can also combine the good paths of humans and gods to enter the One Vehicle of the Buddha path, so why call the three realms an evil path? Question: The afflictions of the three realms can be considered evil paths, but good is pure and ascending, so why is it evil? Answer: The good that arises from the afflicted mind in the three realms is all unmoving and un-liberating; it is not a true vehicle.
義。二乘心所起善亦不動不出。亦非乘義。
問。云何凡聖二善俱不動不出耶。
答。凡夫善不能出分段。二乘善不能動出變易。又有二種闡提。一凡夫闡提。二聖人闡提。凡夫不信出三界者名凡夫闡提。二乘不信一乘名聖人闡提。破凡夫闡提始生小信。破二乘闡提始生菩薩十信也。因此轉悟方入菩薩道。
次論至寶所義。
問。若以三界及二乘為五百者。度三界及二乘地應至佛道。此譬以寶所喻佛道故也。
答。三界及二乘是佛道巨難。若能度之必至佛道。故大經有三處文。明二乘至義。一云至菩提心。二云至菩提。三云至大涅槃。然二乘經爾所劫。但應至菩提心耳。而言至大涅槃及菩提。以至菩提心必至佛道及涅槃故也。
問。五人云何至菩提心必至佛道耶。
答。五人發菩提心時必是雙厭之。人既登聖位故必不作凡夫。今復發菩提心則厭二乘道。是故此人不起凡夫行。亦不起二乘行。所以至佛道也。
問。大經何故舉三文耶。
答。要須三文義乃圓足。至菩提心謂至因。至菩提及涅槃名至果。果中有菩提智果及涅槃斷果。所以說二。今欲具說始終總攝因果故有三文也。又度五百由旬至佛者譬意具三。一惡道二好路三寶所。合譬亦三。一發菩提心謂度惡
【現代漢語翻譯】 現代漢語譯本 義。二乘（聲聞乘和緣覺乘）心所生起的善也不動搖，也不超出（二乘的境界），所以不是大乘的意義。
問：為什麼凡夫和聖人的兩種善都不動搖，也不超出（各自的境界）呢？
答：凡夫的善不能超出分段生死（指在欲界、色界、無色界中的生死輪迴）。二乘的善不能動搖超出變易生死（指聖者在凈土中的微細生死變化）。又有兩種闡提（斷善根的人）：一是凡夫闡提，二是聖人闡提。凡夫不相信能超出三界（欲界、色界、無色界）的，稱為凡夫闡提。二乘不相信一乘佛法的，稱為聖人闡提。破除凡夫闡提，開始生起小的信心。破除二乘闡提，開始生起菩薩的十信位。因此轉變覺悟，才能進入菩薩道。
次論至寶所義。
問：如果把三界和二乘比作五百由旬，那麼度過三界和二乘的境界，應該到達佛道。這個比喻是用寶所來比喻佛道。
答：三界和二乘是通往佛道的巨大困難。如果能夠度過它們，必定到達佛道。所以《大涅槃經》中有三處經文，說明二乘最終會到達（佛道）的意義。一是說到達菩提心（覺悟之心），二是說到達菩提（覺悟），三是說到達大涅槃（究竟寂滅）。然而二乘經歷那麼長的時間，但應該只是到達菩提心而已。而說到達大涅槃和菩提，是因為到達菩提心必定到達佛道和涅槃。
問：二乘之人如何到達菩提心就必定到達佛道呢？
答：二乘之人在發起菩提心的時候，必定是同時厭離（生死輪迴和二乘境界）的。既然已經登上聖位，必定不會再做凡夫。現在又發起菩提心，那麼就厭離二乘道。所以這個人既不起凡夫的行，也不起二乘的行，所以能到達佛道。
問：《大涅槃經》為什麼舉出三處經文呢？
答：必須要這三處經文，意義才能圓滿充足。到達菩提心，是說到達因。到達菩提和涅槃，是說到達果。果中又有菩提智果和涅槃斷果，所以說兩個。現在想要完整地說出始終，總攝因果，所以有三處經文。又，度過五百由旬到達佛，這個比喻的意思包含三點：一是惡道，二是好路，三是寶所。合起來比喻也是三點：一是發菩提心，是說度過惡道。
【English Translation】 English version Meaning. The good arising from the minds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) neither moves nor goes beyond (their respective realms), so it is not the meaning of the Mahāyāna.
Question: Why do the two kinds of good, those of ordinary beings and those of sages, neither move nor go beyond (their respective realms)?
Answer: The good of ordinary beings cannot go beyond the Saṃsāra of division and section (referring to the cycle of birth and death in the Desire Realm, Form Realm, and Formless Realm). The good of the Two Vehicles cannot move beyond the Saṃsāra of transformation and change (referring to the subtle changes in the Pure Land of sages). There are also two kinds of Icchantikas (those who have severed their roots of goodness): one is the Icchantika of ordinary beings, and the other is the Icchantika of sages. Ordinary beings who do not believe in being able to go beyond the Three Realms (Desire Realm, Form Realm, and Formless Realm) are called Icchantikas of ordinary beings. Those of the Two Vehicles who do not believe in the One Vehicle (Ekayāna) are called Icchantikas of sages. Overcoming the Icchantika of ordinary beings begins with generating small faith. Overcoming the Icchantika of the Two Vehicles begins with generating the ten faiths of a Bodhisattva. Therefore, transforming and awakening is the only way to enter the Bodhisattva path.
Next, discussing the meaning of reaching the treasure place.
Question: If the Three Realms and the Two Vehicles are likened to five hundred yojanas, then passing through the realms of the Three Realms and the Two Vehicles should lead to the Buddha path. This metaphor uses the treasure place to symbolize the Buddha path.
Answer: The Three Realms and the Two Vehicles are great difficulties on the path to Buddhahood. If one can overcome them, one will surely reach the Buddha path. Therefore, there are three passages in the Mahāparinirvāṇa Sūtra that explain the meaning of the Two Vehicles eventually reaching (the Buddha path). One is said to reach Bodhicitta (the mind of enlightenment), the second is said to reach Bodhi (enlightenment), and the third is said to reach Mahāparinirvāṇa (ultimate extinction). However, the Two Vehicles, after so many kalpas, should only reach Bodhicitta. And to say that they reach Mahāparinirvāṇa and Bodhi is because reaching Bodhicitta will surely lead to the Buddha path and Nirvāṇa.
Question: How does reaching Bodhicitta necessarily lead to the Buddha path for those of the Two Vehicles?
Answer: When those of the Two Vehicles generate Bodhicitta, they must simultaneously renounce (the cycle of birth and death and the realms of the Two Vehicles). Since they have already ascended to the position of a sage, they will certainly not become ordinary beings again. Now, having generated Bodhicitta, they then renounce the path of the Two Vehicles. Therefore, this person neither engages in the practices of ordinary beings nor engages in the practices of the Two Vehicles, so they can reach the Buddha path.
Question: Why does the Mahāparinirvāṇa Sūtra cite three passages?
Answer: These three passages are necessary for the meaning to be complete and sufficient. Reaching Bodhicitta means reaching the cause. Reaching Bodhi and Nirvāṇa means reaching the result. Within the result, there are both the result of Bodhi wisdom and the result of Nirvāṇa cessation, so two are mentioned. Now, wanting to fully explain the beginning and the end, comprehensively encompassing cause and effect, there are therefore three passages. Also, crossing the five hundred yojanas to reach the Buddha is a metaphor with three meanings: one is the evil path, the second is the good road, and the third is the treasure place. Combining the metaphors, there are also three: one is generating Bodhicitta, which means crossing the evil path.
道。二行菩薩行如平坦好路。三得佛道如至寶所也。
問。譬無此意云何穿鑿耶。
答。理數應然豈可度二乘地便得佛耶。又下偈中具足明之。今為汝說實汝所得非滅。此明度五百惡道也。為佛一切智。當發大精進謂行菩薩行。即好路也。汝證一切智十力等佛法。謂得佛道也。又度五百即至佛者。三百為分段生死。二百屬變易生死。度於二種生死必得至佛也。
次論多少。
問。何故度五百不多不少耶。
答。如前十義及惡道中說。又唯有五乘故但度五百。人天乘是三百。二乘是二百。故佛乘度此五百。以聲聞乘度三百緣覺乘度四百佛乘度五百故。不得多少。此明一人始終度五百。亦得五人度五百。如大經一人具七。七人具七也。
問。釋迦舍那教門明度云何耶。
答。舍那直說一乘明頓度法門。直令菩薩度於五百也。釋迦初三后一具漸頓義。昔已令諸子度三百。今復令度二百謂漸度。若為始發心菩薩說法華經即令頓度也。
問。昔亦明頓度不耶。
答。昔為菩薩亦令頓度五百。如大品四百之喻。但未明三百為化城耳。
問。昔未明三百為化城。亦應未明五百惡道。
答。二乘是佛道大患。是故已說是惡道。但二乘根緣未熟故。不得明化城也。
【現代漢語翻譯】 現代漢語譯本 道。二行菩薩行如平坦好路。三得佛道如至寶所也。
問。譬如沒有這個意思，為何要牽強附會呢？
答。理數本應如此，怎能說證得二乘（聲聞乘和緣覺乘）的境界就能成佛呢？而且下面的偈頌中會詳細說明。現在我告訴你真實的情況，你所證得的並非是斷滅。這說明度化了五百種惡道。爲了獲得佛的一切智慧，應當發起大精進，也就是行菩薩行，這就是平坦的好路。你證得一切智慧、十力（Tathāgatabala，如來十力）等佛法，這就是證得佛道。又說度化五百種惡道就能成佛，其中三百種是分段生死，二百種是變易生死。度過這兩種生死，必定能成佛。
次論多少。
問。為什麼度化的惡道是五百不多不少呢？
答。如前面所說的十義以及惡道中所說。而且只有五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘），所以只度化五百。人天乘是三百，二乘是二百。所以佛乘度化這五百。因為聲聞乘度化三百，緣覺乘度化四百，佛乘度化五百，所以不多不少。這說明一人從始至終度化五百，也可以是五人度化五百。如同《大般涅槃經》（Mahāparinirvāṇa Sūtra）所說，一人具足七事，七人具足七事。
問。釋迦（Śākyamuni，釋迦牟尼佛）和盧舍那（Locana，報身佛）的教法中，度化的方式是怎樣的呢？
答。盧舍那佛直接說一乘（Ekayāna）法門，說明頓悟的度化方式。直接讓菩薩度化五百種惡道。釋迦牟尼佛的教法，開始是三乘（聲聞乘、緣覺乘、菩薩乘），後來歸於一乘，兼具漸悟和頓悟的含義。過去已經讓諸子度化三百種惡道，現在又讓他們度化二百種惡道，這是漸悟的度化方式。如果為初發心的菩薩宣說《法華經》（Lotus Sūtra），就是讓他們頓悟。
問。過去沒有說明頓悟的度化方式嗎？
答。過去為菩薩也讓他們頓悟五百種惡道。如同《大品般若經》（Mahāprajñāpāramitā Sūtra）中四百種惡道的比喻。只是沒有說明三百種惡道是化城（幻化的城市）罷了。
問。過去沒有說明三百種惡道是化城，也應該沒有說明五百種惡道。
答。二乘是佛道的大患，所以已經說它是惡道。但是二乘的根基和因緣尚未成熟，所以不能說明化城。
【English Translation】 English version The path. The second, practicing the Bodhisattva path is like a flat and good road. The third, attaining Buddhahood is like reaching a place of treasures.
Question: If there is no such meaning, why force an interpretation?
Answer: The principle and number should be so. How can one attain Buddhahood by merely attaining the stage of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)? Moreover, the verses below will explain it in detail. Now I tell you the truth, what you have attained is not annihilation. This explains the deliverance from the five hundred evil paths. To attain the all-knowing wisdom of the Buddha, one should generate great diligence, which is practicing the Bodhisattva path, which is the flat and good road. You attain the all-knowing wisdom, the ten powers (Tathāgatabala) and other Buddha-dharmas, which is attaining Buddhahood. Furthermore, it is said that delivering from the five hundred leads to Buddhahood, of which three hundred are related to segmented birth and death (saṃsāra), and two hundred are related to transformational birth and death. By crossing these two kinds of birth and death, one will surely attain Buddhahood.
Next, discussing the quantity.
Question: Why are the evil paths to be delivered exactly five hundred, neither more nor less?
Answer: As mentioned in the previous ten meanings and in the discussion of evil paths. Moreover, there are only five vehicles (human vehicle, deva vehicle, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), so only five hundred are delivered. The human and deva vehicles are three hundred, and the Two Vehicles are two hundred. Therefore, the Buddha Vehicle delivers these five hundred. Because the Śrāvakayāna delivers three hundred, the Pratyekabuddhayāna delivers four hundred, and the Buddha Vehicle delivers five hundred, so it is neither more nor less. This explains that one person delivers five hundred from beginning to end, or it can be five people delivering five hundred. As the Mahāparinirvāṇa Sūtra says, one person possesses seven qualities, and seven people possess seven qualities.
Question: How is the deliverance explained in the teachings of Śākyamuni and Locana?
Answer: Locana Buddha directly speaks of the One Vehicle (Ekayāna) teaching, explaining the method of sudden deliverance. Directly letting Bodhisattvas deliver from the five hundred evil paths. Śākyamuni Buddha's teaching, initially with the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and later returning to the One Vehicle, has both gradual and sudden meanings. In the past, he had already let the disciples deliver from three hundred evil paths, and now he lets them deliver from two hundred evil paths, which is the gradual deliverance. If the Lotus Sūtra is preached for Bodhisattvas who have just generated the aspiration for enlightenment, it is to let them have sudden deliverance.
Question: Was there no explanation of sudden deliverance in the past?
Answer: In the past, Bodhisattvas were also allowed to have sudden deliverance from five hundred evil paths. Like the analogy of four hundred evil paths in the Mahāprajñāpāramitā Sūtra. It's just that it was not explained that the three hundred evil paths are a phantom city (an illusory city).
Question: If it was not explained in the past that the three hundred evil paths are a phantom city, then it should not have been explained that there are five hundred evil paths.
Answer: The Two Vehicles are a great affliction to the Buddha path, so it has already been said that they are evil paths. However, the roots and conditions of the Two Vehicles have not yet matured, so the phantom city cannot be explained.
問。昔度今度何異。
答。昔但令菩薩度五百。令二乘度三百。今教令菩薩度五百。明二乘人已度三百。但令更度二百耳。
問。法華叵有菩薩不度五百而修行耶。
答。亦有此義。如位不退菩薩已過凡夫行及二乘行。此人已度五百惡道但修菩薩行。入平坦好路進至佛果寶所也。若就二生死為五百者。唯佛度五百耳。
問。若爾無有菩薩得離二乘地者耶。
答。勝鬘經云。聲聞緣覺大力菩薩皆共在不可思議變易生死中。就此而論菩薩與二乘。共在生死中不得相離也。
問。叵有菩薩與二乘不共在生死以不耶。
答。攝大乘論明七種生死。界內通名分段即三種生死。界外有四種生死。謂方便生死即變易是也。二因緣生死。三有有生死。四無有生死。后三生死唯菩薩受生。二乘在變易生死內。故菩薩與二乘有共生死義。復有不共義如彼論廣說也。安樂行義八重第一來意。然此品雖是法華之一章。實通辨菩薩之要行。夫欲自行化人弘道利物者皆須依之。
問。何因緣故說四行耶。
答。上品末菩薩聲聞皆云弘經多難。弘經多難或生退沒妨自行化他。故說四行。身心安樂自行化人則無所廢。又大判位行略有三種。一發菩提心。二行菩薩行。三得佛果。上三週
【現代漢語翻譯】 現代漢語譯本 問：過去的度化和現在的度化有什麼不同？ 答：過去只是讓菩薩度化五百人，讓聲聞、緣覺二乘度化三百人。現在教導讓菩薩度化五百人，說明二乘人已經度化了三百人，只需要再讓他們度化二百人罷了。 問：《法華經》中難道沒有菩薩不度化五百人而直接修行的嗎？ 答：也有這種說法。比如位不退轉的菩薩，已經超越了凡夫的行和二乘的行。這種人已經度過了五百種惡道，只是修行菩薩行，進入平坦的好路，前進到達佛果的寶所。 如果就二種生死作為五百來說，只有佛才能度化五百。 問：如果這樣，難道沒有菩薩能夠脫離二乘的境界嗎？ 答：《勝鬘經》(Śrīmālādevī Siṃhanāda Sūtra)中說，聲聞(Śrāvaka)、緣覺(Pratyekabuddha)、大力菩薩(Mahāsattva)都共同處於不可思議的變易生死之中。就此而論，菩薩與二乘共同處於生死之中，不能互相脫離。 問：難道沒有菩薩與二乘不共同處於生死之中的情況嗎？ 答：《攝大乘論》(Mahāyānasaṃgraha)說明了七種生死。界內統稱為分段生死，即三種生死。界外有四種生死，稱為方便生死，也就是變易生死。二是因緣生死，三是有有生死，四是無有生死。后三種生死只有菩薩承受。二乘在變易生死之內。所以菩薩與二乘有共同生死的含義，也有不共同的含義，如那部論中廣泛解說的那樣。《安樂行義》的八重第一是來意。然而這一品雖然是《法華經》(Lotus Sūtra)的一個章節，實際上是普遍闡述菩薩的重要修行。凡是想要自己修行、教化他人、弘揚佛法、利益眾生的人，都必須依此而行。 問：因為什麼因緣要說四種安樂行呢？ 答：上一品末尾，菩薩(Bodhisattva)、聲聞(Śrāvaka)都說弘揚佛經有很多困難。弘揚佛經有很多困難，或者產生退轉、沒落，妨礙自己修行和教化他人。所以說了四種安樂行。身心安樂，自己修行和教化他人就不會有所廢棄。又大概判定位行略有三種：一是發菩提心(Bodhicitta)，二是行菩薩行，三是得佛果。上面三週
【English Translation】 English version Question: What is the difference between past deliverance and present deliverance? Answer: In the past, it was only to have Bodhisattvas deliver five hundred people, and to have the Two Vehicles (Śrāvaka and Pratyekabuddha) deliver three hundred. Now, it is taught to have Bodhisattvas deliver five hundred, clarifying that the Two Vehicles have already delivered three hundred, and only need to deliver two hundred more. Question: In the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), are there Bodhisattvas who do not deliver five hundred people but cultivate directly? Answer: There is also this meaning. For example, a Bodhisattva who has reached the stage of non-retrogression has already surpassed the practices of ordinary people and the practices of the Two Vehicles. This person has already crossed the five hundred evil paths and is only cultivating the Bodhisattva path, entering a smooth and good road, advancing to the treasure place of Buddhahood. If we consider the two kinds of birth and death as five hundred, only the Buddha can deliver five hundred. Question: If that is the case, are there no Bodhisattvas who can escape the realm of the Two Vehicles? Answer: The Śrīmālādevī Siṃhanāda Sūtra says that Śrāvakas, Pratyekabuddhas, and great strength Bodhisattvas (Mahāsattva) are all together in the inconceivable changeable birth and death. In this regard, Bodhisattvas and the Two Vehicles are together in birth and death and cannot be separated from each other. Question: Are there no situations where Bodhisattvas and the Two Vehicles do not share birth and death? Answer: The Mahāyānasaṃgraha explains seven kinds of birth and death. Within the realm, they are collectively called segmented birth and death, which are three kinds of birth and death. Outside the realm, there are four kinds of birth and death, called expedient birth and death, which is changeable birth and death. The second is birth and death due to conditions, the third is birth and death with existence, and the fourth is birth and death without existence. Only Bodhisattvas experience the latter three kinds of birth and death. The Two Vehicles are within changeable birth and death. Therefore, Bodhisattvas and the Two Vehicles have the meaning of shared birth and death, and also have the meaning of non-shared birth and death, as explained extensively in that treatise. The first of the eight layers of 'Meaning of Peaceful Practices' is the intention. However, although this chapter is a section of the Lotus Sutra, it actually explains the essential practices of Bodhisattvas universally. All those who wish to cultivate themselves, teach others, propagate the Dharma, and benefit sentient beings must rely on it. Question: For what reason are the four peaceful practices spoken of? Answer: At the end of the previous chapter, both Bodhisattvas and Śrāvakas said that propagating the scriptures is very difficult. Propagating the scriptures is very difficult, or it may cause regression and decline, hindering self-cultivation and teaching others. Therefore, the four peaceful practices are spoken of. With peace and happiness in body and mind, self-cultivation and teaching others will not be abandoned. Also, generally judging the position and practice, there are roughly three types: first, generating Bodhicitta; second, practicing the Bodhisattva path; and third, attaining Buddhahood. The above three cycles
說法即是發菩提心。今此一品即明行菩薩行。寶塔已去明佛果也。又上三週明開三顯一之義。謂智慧門。次嘆法美人明流通。謂功德門。物情便謂有三有一有福有慧。是故此品泯寂斯念。勸菩薩觀諸法如實相。不有不無不二不一。而不失三一方便。自行化他雖有三一。三一隻是無三無一。為是因緣故說此四行。如說經大意釋也第二明四行名不同。光宅云。一空慧行。二說法行。三離過行。四慈悲行。但初行中辨空慧。后三不明。故初名空慧行也。第二行中廣明說法。第三行中亦有說法。說法義略故第二名說法行。第三行中廣明離過。余行文少故第三名離過行。第四廣辨慈悲故名慈悲行。第三亦有慈悲。慈悲文略不名慈悲行也。生公及注經列四行名。第一空寂行。第二離憍慢行。三離嫉妒行。四者慈悲行。生公不以說法別為一行者。下偈云。安住四法然後說法華經。此明內住四法外說法華。故不以說法為一行也。今用生公所說也。
問。觀第二行文實是明說法。不應言離憍慢行也。
答。由初行有解。次行無慢。內具此二故外無是非。方能說法耳。次明四行體。光宅以假實二空為初行體。
評曰。假實二慧此猶小乘論意耳。正可通彼阿含不應用釋。方等如前評之。有人言假實二空似解為體。
【現代漢語翻譯】 現代漢語譯本： 說法即是發菩提心（bodhicitta，覺悟之心）。現在這一品（章節）就是闡明菩薩（bodhisattva，追求覺悟的修行者）的修行。寶塔離去象徵佛果（Buddha-phala，成佛的果位）已經證得。而且，前面的三週說法闡明了開三顯一的意義，指的是智慧之門。接下來讚歎法之美，闡明流通，指的是功德之門。眾生往往認為有三（聲聞、緣覺、菩薩）有一（佛），有福有慧。因此，這一品泯滅這些念頭，勸導菩薩觀諸法如實相，不有不無，不二不一，但不失去三一方便。自行化他，雖有三一，三一隻是無三無一。因為這個因緣，所以說這四行，如解釋經的大意一樣。第二，闡明四行的名稱不同。光宅法師說：一是空慧行，二是說法行，三是離過行，四是慈悲行。但是，初行中辨析空慧，后三行沒有明確說明。所以初行名為空慧行。第二行中廣泛闡明說法，第三行中也有說法，但說法的意義簡略，所以第二行名為說法行。第三行中廣泛闡明離過，其餘行文中較少，所以第三行名為離過行。第四行廣泛辨析慈悲，所以名為慈悲行。第三行也有慈悲，但慈悲的文句簡略，不名為慈悲行。生公（竺道生）和注經者列出的四行名稱是：第一空寂行，第二離憍慢行，第三離嫉妒行，第四慈悲行。生公不以說法單獨作為一行，是因為下面的偈頌說：『安住四法，然後說法華經。』這說明內在安住四法，外在宣說《法華經》，所以不以說法作為一行。現在採用生公所說的。
問：觀察第二行的文義，實際上是闡明說法，不應該說是離憍慢行。
答：因為初行有解悟，次行沒有憍慢，內心具備這二者，所以外在沒有是非，才能說法。接下來闡明四行的體性。光宅法師以假實二空作為初行的體性。
評論說：假實二慧，這仍然是小乘論的觀點。只可以貫通阿含經，不應該用來解釋方等經，如前面所評論的。有人說假實二空好像可以解釋為體性。
【English Translation】 English version: Explaining the Dharma is precisely arousing Bodhicitta (bodhicitta, the mind of enlightenment). This present chapter elucidates the practice of a Bodhisattva (bodhisattva, a practitioner seeking enlightenment). The departure of the Treasure Pagoda signifies that the fruit of Buddhahood (Buddha-phala, the state of being a Buddha) has already been attained. Furthermore, the preceding three cycles of teachings clarify the meaning of 'opening the three and revealing the one,' referring to the gate of wisdom. Next, praising the beauty of the Dharma clarifies its propagation, referring to the gate of merit. Sentient beings often believe there are three (Śrāvakas, Pratyekabuddhas, and Bodhisattvas) and one (Buddha), possessing both blessings and wisdom. Therefore, this chapter extinguishes these thoughts, exhorting Bodhisattvas to contemplate all dharmas as their true nature, neither existent nor non-existent, neither dual nor non-dual, yet without losing the skillful means of the three and the one. While there are three and one in self-cultivation and benefiting others, the three and one are simply neither three nor one. It is because of this condition that these four practices are spoken of, just as explaining the general meaning of the Sutra. Secondly, it clarifies that the names of the four practices are different. Master Guangzhai said: First is the practice of emptiness-wisdom, second is the practice of explaining the Dharma, third is the practice of abandoning faults, and fourth is the practice of loving-kindness and compassion. However, the first practice analyzes emptiness-wisdom, while the latter three are not clearly explained. Therefore, the first practice is named the practice of emptiness-wisdom. The second practice extensively elucidates explaining the Dharma, and the third practice also contains explaining the Dharma, but the meaning of explaining the Dharma is brief, so the second practice is named the practice of explaining the Dharma. The third practice extensively elucidates abandoning faults, while the remaining practices have fewer texts, so the third practice is named the practice of abandoning faults. The fourth practice extensively analyzes loving-kindness and compassion, so it is named the practice of loving-kindness and compassion. The third practice also contains loving-kindness and compassion, but the text on loving-kindness and compassion is brief, so it is not named the practice of loving-kindness and compassion. Master Sheng (Zhu Daosheng) and the commentators of the Sutra list the names of the four practices as: First is the practice of emptiness and tranquility, second is the practice of abandoning arrogance and pride, third is the practice of abandoning jealousy, and fourth is the practice of loving-kindness and compassion. Master Sheng does not consider explaining the Dharma as a separate practice because the following verse says: 'Abiding in the four dharmas, then explain the Lotus Sutra.' This explains that internally abiding in the four dharmas, externally expounding the Lotus Sutra, so explaining the Dharma is not considered a separate practice. Now, we adopt what Master Sheng said.
Question: Observing the meaning of the text in the second practice, it actually elucidates explaining the Dharma, it should not be said to be the practice of abandoning arrogance and pride.
Answer: Because the first practice has understanding, and the second practice has no arrogance, possessing these two internally, therefore there is no right or wrong externally, and one can then explain the Dharma. Next, it clarifies the essence of the four practices. Master Guangzhai takes the two emptinesses of provisional and real as the essence of the first practice.
Comment: The two wisdoms of provisional and real are still the view of the Hinayana treatises. It can only be connected to the Agamas, and should not be used to explain the Vaipulya Sutras, as previously commented. Some say that the two emptinesses of provisional and real seem to be able to be explained as the essence.
評曰。二空失已如前義。似解義又不可。下位高人皆通用四行。偏據似解而棄真明非可用也。有人言初行以忍辱為體也。
評曰。不然初文具明空有解行。忍辱是有行之一枝亦非所用也。今所明者初行正是二慧為體。何以知然。夫欲說法要須正解二慧。是菩薩妙悟不同凡夫二乘。故以二慧為體。故文云觀諸法如實相空無所有。謂實慧也。但從顛倒因緣生謂方便慧也。第二行體者光宅云。說法行用言辯為體。有人言用權智為體。今依生公及注經用離慢為體。上明二慧已有能說之功。但恐內恃明解外相是非。故明離慢為體也。第三光宅云離過行即以離過為體。龍公云。不說他人好惡長短。印師云離七支惡。復有人言離慢為體。今依生公以離嫉妒為體。憍慢則貴已卑人。嫉妒則惡人勝已。斯二是弘法之大患。傷菩薩之本懷。故說離之也。第四慈悲行。經有明文。眾師更無異說。但慈悲有三。一眾生緣見有眾生。二法緣不見有眾生而見有法。三無緣。此三異者亦得三人具三一人具三三人具三者。外道有眾生緣。二乘法緣。菩薩無緣也。一人具三者。始行為眾生緣。中行為法緣。上行為無緣。今品所明者既發趾標生法二空。則以無緣為正宗也。
問。既言無緣則應不緣眾生。何名為慈悲耶。
答。緣眾生如實
【現代漢語翻譯】 評判說：『二空』（人空和法空）的缺失，如同前面所說的意義。似乎理解了意義，但又並非如此。下位和高位的人都普遍適用這四種修行。偏執于看似理解而拋棄真正的明白，是不可取的。有人說，第一種修行以忍辱為體。 評判說：不對。第一段文字已經明確說明了空和有的理解和修行。忍辱只是『有行』中的一個分支，也不是這裡所要採用的。現在所要說明的是，第一種修行正是以二慧（實慧和方便慧）為體。為什麼這樣說呢？想要說法，必須要正確理解二慧。這是菩薩微妙的領悟，不同於凡夫和二乘（聲聞和緣覺）。所以以二慧為體。所以經文說，觀察諸法如實相，空無所有，這是指實慧。但從顛倒因緣生，這是指方便慧。第二種修行的體，光宅法師說，說法行用，以言辯為體。有人說，用權智為體。現在依照生公法師以及《注經》，以離慢為體。上面說明二慧，已經有了能說的功用。只是恐怕內心依仗明解，外在表現出是非之相，所以說明以離慢為體。第三種，光宅法師說，離過行，即以離過為體。龍公法師說，不說他人好惡長短。印師法師說，離七支惡。又有人說，以離慢為體。現在依照生公法師，以離嫉妒為體。憍慢則看重自己而輕視他人，嫉妒則厭惡他人勝過自己。這兩種是弘揚佛法的大患，傷害菩薩的本懷，所以說要遠離它們。第四種是慈悲行。經文有明確說明，眾位法師沒有不同的說法。但是慈悲有三種：一、眾生緣慈悲，見到有眾生；二、法緣慈悲，不見有眾生而見有法；三、無緣慈悲。這三種不同，也可以理解為三人各具一種，一人具三種，三人各具三種。外道有眾生緣慈悲，二乘有法緣慈悲，菩薩有無緣慈悲。一人具三種，是指：開始的修行是眾生緣，中間的修行是法緣，最高的修行是無緣。現在這一品所說明的，既然一開始就標明了生法二空（眾生空和法空），那麼就以無緣為正宗。 問：既然說是無緣，那麼就應該不緣眾生，為什麼又稱為慈悲呢？ 答：緣眾生如實。
【English Translation】 Commentary: The loss of 'two emptinesses' (emptiness of self and emptiness of phenomena) is as the meaning stated earlier. It seems to understand the meaning, but not quite. People of lower and higher positions universally apply these four practices. Clinging to seeming understanding while abandoning true clarity is not advisable. Some say that the first practice takes forbearance as its essence. Commentary: That is not correct. The first passage clearly explains the understanding and practice of emptiness and existence. Forbearance is just one branch of 'existence practice' and is not what is being used here. What is being explained now is that the first practice precisely takes the two wisdoms (wisdom of reality and wisdom of skillful means) as its essence. How do we know this? To expound the Dharma, one must correctly understand the two wisdoms. This is the subtle enlightenment of a Bodhisattva, different from ordinary people and the two vehicles (Śrāvaka and Pratyekabuddha). Therefore, it takes the two wisdoms as its essence. So the text says, 'Observing all dharmas as their true nature, empty and without anything,' this refers to the wisdom of reality. 'But arising from inverted conditions,' this refers to the wisdom of skillful means. Regarding the essence of the second practice, Dharma Master Guangzhai says that the practice of expounding the Dharma takes eloquence as its essence. Some say it takes expedient wisdom as its essence. Now, according to Master Sengzhao and the commentary on the sutra, it takes detachment from arrogance as its essence. The above explanation of the two wisdoms already has the function of being able to speak. It is just feared that one relies on inner understanding and outwardly manifests right and wrong, so it is explained that it takes detachment from arrogance as its essence. Thirdly, Dharma Master Guangzhai says that the practice of abandoning faults takes abandoning faults as its essence. Dharma Master Longgong says, 'Do not speak of others' good or bad, strengths or weaknesses.' Teacher Yin says, 'Abandon the seven evil branches.' Some also say that it takes detachment from arrogance as its essence. Now, according to Master Sengzhao, it takes detachment from jealousy as its essence. Arrogance values oneself and belittles others, while jealousy hates others surpassing oneself. These two are great afflictions in propagating the Dharma, harming the original intention of the Bodhisattva, so it is said to abandon them. The fourth is the practice of loving-kindness and compassion. The sutra has a clear explanation, and the various teachers have no different opinions. But there are three types of loving-kindness and compassion: first, loving-kindness and compassion based on sentient beings, seeing that there are sentient beings; second, loving-kindness and compassion based on phenomena, not seeing sentient beings but seeing phenomena; third, loving-kindness and compassion without a basis. These three are different, and can also be understood as three people each possessing one, one person possessing three, or three people each possessing three. Non-Buddhists have loving-kindness and compassion based on sentient beings, the two vehicles have loving-kindness and compassion based on phenomena, and Bodhisattvas have loving-kindness and compassion without a basis. One person possessing three refers to: the initial practice is based on sentient beings, the middle practice is based on phenomena, and the highest practice is without a basis. What this chapter explains now, since it initially marks the two emptinesses of sentient beings and phenomena (emptiness of self and emptiness of phenomena), then it takes the absence of a basis as the correct principle. Question: Since it is said to be without a basis, then one should not be connected to sentient beings, so why is it called loving-kindness and compassion? Answer: Connect to sentient beings as they truly are.
相故名無緣。無緣者不復起眾生見及法見。如實相而識眾生故名無緣也。第四釋四行名。初行處近處。此二種是所行之處。舉所目能從境為稱也。中間二行離過受名。第四慈悲當體為目。通稱安樂者。安住四行故身心樂也。又行此四行身安心樂。又外緣不動為安。內心適悅為樂。又安為離苦樂名得樂也。又身安心安身樂心樂也。初義為正也。第五明開合。龍師云初一是身業。次一口業。后二為意業。此皆大判耳。有人言初二主智慧。初一為空智。次一為有智。后二主功德。初一為止善。后一為行善也。今所明可為四雙。一者初一為解。后三為行。解中具空有二解。行中有離得二行。中二為離行。后一為得行也。又初一為智慧智慧中有空智有智。后三為功德。功德中有止有行。中二為止。后一為行也。又初一后一為得。中二為離。又前三為自行。后一為化他。化他拔苦與樂。自行中初一為生解。后二為滅惑也。第六明次第。夫有苦者皆由乖理。若具二慧則是得理。得理者無復苦惱身心安樂。是以第一先明二慧。雖復有解恐恃解㥄他。或忌人勝己。故明不憍不嫉。初具二慧又具兩行。則自德成立。然後以慈悲被人故次第也。第七明位。始自發心終於十地皆行四行。但地前似而未真。登地唯真不似。真位之中有併不併。就並
【現代漢語翻譯】 現代漢語譯本 因為（諸法）的體相是空，所以名為『無緣』（Anutpattikadharmakshanti，無生法忍）。所謂『無緣』，就是不再生起對眾生的執見以及對法的執見。如實地認識眾生（的本性），所以名為『無緣』。 第四，解釋四行（梵住，Brahmavihara）的名稱。最初的『行處近處』，這兩種是所行之處。舉出所觀的對象，能隨順境界而立名。中間的兩種（不憍、不嫉）是遠離過失而得名。第四種（慈悲）以本體作為名稱。總稱為『安樂』，是因為安住於四行，所以身心安樂。或者說，行持這四行，身心就能得到安樂。又，外在的因緣不動搖，稱為『安』；內心舒適喜悅，稱為『樂』。又，『安』是遠離苦樂，名為得到快樂。又，身安、心安，身樂、心樂。最初的解釋是正義。 第五，說明開合（總攝和展開）。龍樹菩薩說，最初一種是身業，其次一種是口業，后兩種是意業。這都是大概的劃分。有人說，最初兩種主要在於智慧，最初一種是空智，其次一種是有智，后兩種主要在於功德，最初一種是止惡，后一種是行善。現在我所說明的可以分為四對。第一對，最初一種是解（解悟），后三種是行（修行）。解悟中具有空、有二種理解。修行中有離、得二種修行。中間兩種是離行，后一種是得行。又，最初一種是智慧，智慧中有空智、有智。后三種是功德，功德中有止、有行。中間兩種是止，后一種是行。又，最初一種和后一種是得，中間兩種是離。又，前三種是自行，后一種是化他。化他是拔除眾生的痛苦，給予眾生快樂。自行中，最初一種是生起理解，后兩種是滅除迷惑。 第六，說明次第。凡是有痛苦的人，都是因為違背了真理。如果具備了兩種智慧，那就是得到了真理。得到真理的人，就不會再有痛苦煩惱，身心安樂。因此，第一步先說明兩種智慧。即使有了理解，恐怕會仗著理解而輕慢他人，或者嫉妒別人勝過自己，所以說明不驕傲、不嫉妒。最初具備了兩種智慧，又具備了兩種修行，那麼自身的德行就成立了。然後用慈悲對待他人，所以是這樣的次第。 第七，說明位次。從最初發心到最終的十地（菩薩十地， దశభూమి），都在行持四行。但地前（菩薩十地之前）的行持相似但不是真實的，登地（證入菩薩十地）之後唯有真實而沒有相似。在真實的位次中，有同時行持和不併行的區別。就同時行持
【English Translation】 English version Because the characteristic of phenomena is emptiness, it is called 'Anutpattikadharmakshanti' (無生法忍, patience with the unoriginated nature of phenomena). 'Anutpattikadharmakshanti' means no longer giving rise to views of beings and views of dharmas. Knowing beings as they truly are is called 'Anutpattikadharmakshanti'. Fourth, explaining the names of the Four Brahmaviharas (梵住, Four Immeasurables). The first two, 'dwelling place near dwelling place,' are the places where one practices. They are named by referring to the object of contemplation and following the realm. The middle two (non-arrogance, non-jealousy) are named by avoiding faults. The fourth (compassion) takes its essence as its name. Generally called 'peace and happiness,' it is because one dwells in the Four Brahmaviharas that body and mind are at peace and happy. Or, practicing these Four Brahmaviharas brings peace and happiness to body and mind. Furthermore, external conditions do not move, which is called 'peace'; inner comfort and joy is called 'happiness.' Also, 'peace' is being apart from suffering and joy, which is called attaining happiness. Also, the body is at peace, the mind is at peace; the body is happy, the mind is happy. The initial explanation is the correct meaning. Fifth, explaining opening and closing (summarizing and expanding). Nagarjuna (龍樹菩薩) said that the first is bodily karma, the second is verbal karma, and the last two are mental karma. These are all general divisions. Some say that the first two are mainly about wisdom, the first is emptiness wisdom, the second is existence wisdom, and the last two are mainly about merit, the first is stopping evil, and the second is doing good. What I am explaining now can be divided into four pairs. The first pair is that the first is understanding, and the last three are practice. Understanding includes two kinds of understanding: emptiness and existence. Practice includes two kinds of practice: separation and attainment. The middle two are separation practices, and the last one is an attainment practice. Also, the first is wisdom, and wisdom includes emptiness wisdom and existence wisdom. The last three are merit, and merit includes stopping and doing. The middle two are stopping, and the last one is doing. Also, the first and the last are attainment, and the middle two are separation. Also, the first three are self-practice, and the last one is transforming others. Transforming others is removing the suffering of beings and giving them happiness. In self-practice, the first is generating understanding, and the last two are eliminating delusion. Sixth, explaining the order. All those who have suffering are because they have violated the truth. If one possesses two kinds of wisdom, then one has attained the truth. Those who have attained the truth will no longer have suffering and affliction, and their body and mind will be at peace and happy. Therefore, the first step is to explain the two kinds of wisdom. Even if one has understanding, one may be afraid of relying on understanding and belittling others, or being jealous of others surpassing oneself, so it is explained not to be arrogant or jealous. Initially possessing two kinds of wisdom, and also possessing two kinds of practice, then one's own virtue is established. Then treat others with compassion, so this is the order. Seventh, explaining the stages. From the initial aspiration to the final ten bhumis (菩薩十地, ten grounds of a Bodhisattva), one is practicing the Four Brahmaviharas. But the practice before the bhumis (before the ten bhumis of a Bodhisattva) is similar but not real, and after entering the bhumis (entering the ten bhumis of a Bodhisattva), there is only real and no similar. In the real stage, there is a distinction between practicing simultaneously and not practicing in parallel. Regarding simultaneous practice
之中有功用無功用。如前釋也。但四行就一大體論之必是齊品。但習學不同。或功德已深智慧猶淺。或自行已勝化他猶劣。不定也。第八明同異。
問。法師品明三事。入慈悲室著忍辱衣坐于空座。與今何異。
答。彼前明於有行以有資空。今前辨于空解以空導有。以空導有空宛然而有。以有資空有宛然而空。但字不累書故前後說耳。又前明化他后辨自行。今前明自行后辨化他。以菩薩先人後己故。前化他而後自行。然要須自免方能濟人。故前自行后化他也。次釋法師義。法師義者已如弘經方法中釋竟。未盡今當略說。依此有五種法師。一受持二讀三誦四解說五書寫。釋論解滅諍品云。以信力故受。念力故持。或看文或口受故言為讀。常得不忘故為誦。宣傳未聞故言為他說。聖人經書直說難解故解義。此即有六種法師。望今文互有廣略。今文合受持為一。為他說與解義復為一。足書寫為一也。釋論解無作品。明說波若有十種。十種皆是就說法中開耳。通稱法師者。法是可軌義。五人上弘此法。下為人作師。故云法師。通自行化他也。又法師者此五人以法為師。此自行法師。又法師者法乃尊妙。要由人弘。人有弘法之功名人為法師。如雲當作心師不師於心。今亦如此。以弘法故為法作師。此化他法師也。次
【現代漢語翻譯】 現代漢語譯本 其中有功用和無功用之分，如同之前的解釋。但就四種修行方式（受持、讀、誦、解說）整體而言，必定是齊頭並進的。只是學習的側重不同，或許有人功德深厚但智慧尚淺，或者有人自身修行精進但教化他人方面有所欠缺，這些都是不一定的。第八點說明相同與不同之處。
問：『法師品』中闡明了三件事：進入慈悲室，穿上忍辱衣，安坐于空座。這與現在所說的有什麼不同？（法師品：出自《妙法蓮華經》，是經中一個重要的章節。）
答：之前強調通過有為的修行來資助空性，現在強調通過對空性的理解來引導有為的修行。以空性引導有為，空性宛然存在於有為之中；以有為資助空性，有為宛然消融于空性之中。只是文字不重複使用，所以前後說法不同罷了。另外，之前強調教化他人，之後辨析自身修行；現在強調自身修行，之後辨析教化他人。因為菩薩總是先人後己，所以先教化他人而後自身修行。然而，必須要自己先解脫才能救濟他人，所以先自身修行而後教化他人。接下來解釋『法師』的含義。『法師』的含義已經在弘揚佛經的方法中解釋過了。如果還有不完善的地方，現在就簡略地說一下。依據經典，有五種法師：一、受持；二、讀；三、誦；四、解說；五、書寫。《釋論》（即《大智度論》）在解釋『滅諍品』時說：因為有信心所以受持，因為有憶念力所以能保持不忘。或者看文字，或者口頭接受，所以稱為『讀』。經常能夠不忘記，所以稱為『誦』。宣傳未曾聽聞的佛法，所以稱為『為他說』。聖人的經書直接說出來難以理解，所以要解釋其中的含義。這就是六種法師。與現在的經文相比，各有側重。現在的經文將受持合併爲一項，將『為他說』與『解義』合併爲一項，加上『書寫』為一項。《釋論》在解釋『無作品』時，明確說明般若有十種，這十種都是在說法中展開的。通稱為『法師』，『法』是可傚法的準則，這五種人向上弘揚佛法，向下作為人們的老師，所以稱為『法師』。這包括自身修行和教化他人。另外，『法師』是指這五種人以佛法為老師，這是自身修行的法師。還有，『法師』是指佛法是尊貴微妙的，必須要由人來弘揚，人有弘揚佛法的功德，所以稱人為法師。如同所說『應當以心為師，而不是以心為老師』，現在也是如此。因為弘揚佛法，所以作為佛法的老師，這是教化他人的法師。接下來
【English Translation】 English version Among them, there are those with function and those without function, as explained previously. However, regarding the four practices (receiving and upholding, reading, reciting, and explaining) as a whole, they must be of equal importance. It's just that the emphasis of learning differs; perhaps someone has deep merit but shallow wisdom, or someone excels in self-cultivation but is inferior in teaching others. These are uncertain. The eighth point clarifies the similarities and differences.
Question: The 『Preacher of the Dharma』 chapter (from the Lotus Sutra, an important chapter in the sutra) elucidates three things: entering the chamber of great compassion, wearing the robe of forbearance, and sitting on the empty seat. How is this different from what is being discussed now?
Answer: Previously, it emphasized using conditioned actions to support emptiness; now, it emphasizes using the understanding of emptiness to guide conditioned actions. Using emptiness to guide conditioned actions, emptiness is clearly present within conditioned actions; using conditioned actions to support emptiness, conditioned actions clearly dissolve into emptiness. It's just that the words are not repeated, so the statements before and after are different. Furthermore, previously it emphasized teaching others, then analyzed self-cultivation; now, it emphasizes self-cultivation, then analyzes teaching others. Because Bodhisattvas always prioritize others before themselves, they first teach others and then cultivate themselves. However, one must first liberate oneself in order to save others, so one first cultivates oneself and then teaches others. Next, the meaning of 『Dharma Master』 is explained. The meaning of 『Dharma Master』 has already been explained in the methods of propagating the scriptures. If there is still something incomplete, I will now briefly explain it. According to the scriptures, there are five kinds of Dharma Masters: 1. Receiving and upholding; 2. Reading; 3. Reciting; 4. Explaining; 5. Writing. The Shilun (i.e., Mahaprajnaparamita-sastra) explains in the 『Extinguishing Disputes』 chapter: Because of faith, one receives and upholds; because of mindfulness, one can maintain and not forget. Either reading the text or receiving it orally is called 『reading.』 Being able to constantly not forget is called 『reciting.』 Propagating the Dharma that has not been heard is called 『explaining to others.』 The scriptures of the sages are difficult to understand when spoken directly, so one must explain their meaning. These are the six kinds of Dharma Masters. Compared to the current text, each has its own emphasis. The current text combines receiving and upholding into one item, combines 『explaining to others』 and 『explaining the meaning』 into one item, and adds 『writing』 as one item. The Shilun, in explaining 『No Production,』 clearly states that there are ten kinds of Prajna, and these ten kinds are all developed within the context of teaching the Dharma. Generally called 『Dharma Master,』 『Dharma』 is a standard to be followed, and these five kinds of people propagate the Dharma upwards and act as teachers for people downwards, so they are called 『Dharma Masters.』 This includes self-cultivation and teaching others. Furthermore, 『Dharma Master』 refers to these five kinds of people who take the Dharma as their teacher; this is a Dharma Master of self-cultivation. Also, 『Dharma Master』 refers to the fact that the Dharma is noble and wonderful, and it must be propagated by people. People have the merit of propagating the Dharma, so they are called Dharma Masters. As it is said, 『One should take the mind as the teacher, not be a teacher to the mind,』 it is the same now. Because of propagating the Dharma, one acts as a teacher of the Dharma; this is a Dharma Master of teaching others. Next
明位。若例四依應起自內凡通乎十地。是其人位。但于初依自有師資之別。此自明依止之位。今就弘化分之。外凡已上皆法師位也。次約階品。如涅槃四依品明有九人。初人于熙連河沙佛所發心。亦得不謗未能信樂。次一恒河沙佛所發心。得信樂而未能受持讀誦。二恒河沙佛所發心。能受持讀誦未能為人說。三恒河沙佛所發心能為人說而不解義。四恒河沙人十六分中解一分義。五恒沙人十六分中解八分義。六恒沙人十六分中解十二分義。七恒沙人解十四分義。八恒河沙人具解十六分義。此九品人前四人既無解。是弟子位非師也。后五品人既有解義屬法師位也。此五人合為四依人。即初依人。又通而為論三十心位俱皆是法師也。十地菩薩唸唸化人皆是法師。自有優劣。如九地得十種四無礙為大法師也。
問。三業云何攝五種法師耶。
答。論云信力故受。念力故持。此是意業。然初非不藉身口業也。書寫是身業。而要假意業。亦得有口業也。餘三皆具三業也。
問。此五得相離以不。
答。受持是意業。得離讀誦等四。若是讀誦等四要須受持。所以然者由信心故方有讀誦等耳。
問。亦有無信而讀誦。此應離受持也。
答。今不論此也。
問。經中何故先明受持。讀誦解說
【現代漢語翻譯】 現代漢語譯本： 關於果位。如果按照四依（sì yī，四種依止）的例子，應該從內凡位開始，貫通十地（shí dì，菩薩修行的十個階段）。這是指人的果位。但即使在最初的依止中，也存在師資的區別。這說明了依止的果位。現在從弘揚教化的角度來劃分，外凡位以上都可以稱為法師的果位。其次，按照階品來劃分，如《涅槃經·四依品》中說明有九種人。第一種人在熙連河沙佛（Xī lián hé shā fó）處發心，即使不能完全相信和喜愛，也不會誹謗。第二種人在一恒河沙佛（yī hé shā fó）處發心，能夠信樂但不能受持讀誦。第三種人在二恒河沙佛（èr hé shā fó）處發心，能夠受持讀誦但不能為人解說。第四種人在三恒河沙佛（sān hé shā fó）處發心，能夠為人解說但不能理解義理。第五種人在四恒河沙人（sì hé shā rén）中能理解十六分之一的義理。第六種人在五恒河沙人（wǔ hé shā rén）中能理解十六分之八的義理。第七種人在六恒河沙人（liù hé shā rén）中能理解十六分之十二的義理。第八種人在七恒河沙人（qī hé shā rén）中能理解十六分之十四的義理。第九種人在八恒河沙人（bā hé shā rén）中能完全理解十六分的義理。這九品人中，前四種人因為沒有理解，所以是弟子的果位，不是法師。后五品人因為理解了義理，屬於法師的果位。這五種人合起來就是四依人，也就是最初的依止之人。又從普遍的角度來說，三十心位（sān shí xīn wèi）都可稱為法師。十地菩薩（shí dì pú sà）唸唸都在教化他人，都可以稱為法師，只是有優劣之分。比如九地菩薩（jiǔ dì pú sà）獲得十種四無礙（shí zhǒng sì wú ài），就是大法師。
問：身、口、意三業（sān yè）如何涵蓋五種法師呢？
答：論中說，因為信的力量而接受，因爲念的力量而受持，這是意業（yì yè）。然而最初並非不借助身口業（shēn kǒu yè）。書寫是身業，但也要藉助意業，也可能涉及口業。其餘三種都具備身、口、意三業。
問：這五種（受持、讀誦、書寫、解說、思維）可以相互分離嗎？
答：受持是意業，可以脫離讀誦等四種。如果是讀誦等四種，就必須要有受持。原因是由於有信心，才會有讀誦等行為。
問：也有沒有信心而讀誦的情況，這應該可以脫離受持吧？
答：現在不討論這種情況。
問：經中為什麼先說明受持，然後是讀誦、解說？
English version: Regarding the position. If we follow the example of the Four Reliances (sì yī, fourfold refuge), it should start from the Inner Ordinary and penetrate the Ten Grounds (shí dì, ten stages of a Bodhisattva's practice). This refers to the position of the person. However, even in the initial reliance, there is a distinction between teacher and disciple. This clarifies the position of reliance. Now, dividing it from the perspective of propagating the teachings, all those above the Outer Ordinary can be called the position of Dharma Master. Secondly, according to the stages, as explained in the 'Four Reliances' chapter of the Nirvana Sutra, there are nine types of people. The first type generates the aspiration for enlightenment at the place of the Buddha Hsi-lien-ho-sha (Xī lián hé shā fó), and even if they cannot fully believe and delight, they will not slander. The second type generates the aspiration at the place of one Ganges-sand Buddha (yī hé shā fó), able to believe and delight but unable to receive, uphold, read, and recite. The third type generates the aspiration at the place of two Ganges-sand Buddhas (èr hé shā fó), able to receive, uphold, read, and recite but unable to explain it to others. The fourth type generates the aspiration at the place of three Ganges-sand Buddhas (sān hé shā fó), able to explain it to others but unable to understand the meaning. The fifth type among four Ganges-sand people (sì hé shā rén) can understand one-sixteenth of the meaning. The sixth type among five Ganges-sand people (wǔ hé shā rén) can understand eight-sixteenths of the meaning. The seventh type among six Ganges-sand people (liù hé shā rén) can understand twelve-sixteenths of the meaning. The eighth type among seven Ganges-sand people (qī hé shā rén) can understand fourteen-sixteenths of the meaning. The ninth type among eight Ganges-sand people (bā hé shā rén) can fully understand sixteen-sixteenths of the meaning. Among these nine types of people, the first four, because they do not understand, are in the position of disciples, not Dharma Masters. The latter five, because they understand the meaning, belong to the position of Dharma Masters. These five types of people together are the Four Reliances, that is, the initial reliance. Furthermore, from a general perspective, all thirty mind positions (sān shí xīn wèi) can be called Dharma Masters. Bodhisattvas of the Ten Grounds (shí dì pú sà) are constantly transforming people, all of whom can be called Dharma Masters, but there are superior and inferior ones. For example, a Bodhisattva of the Ninth Ground (jiǔ dì pú sà) who obtains the ten kinds of four unobstructed eloquences (shí zhǒng sì wú ài) is a Great Dharma Master.
Question: How do the three karmas of body, speech, and mind (sān yè) encompass the five types of Dharma Masters?
Answer: The treatise says, 'Because of the power of faith, one accepts; because of the power of mindfulness, one upholds.' This is mental karma (yì yè). However, initially, it is not without the aid of bodily and verbal karma (shēn kǒu yè). Writing is bodily karma, but it also requires mental karma and may involve verbal karma. The remaining three all possess the three karmas of body, speech, and mind.
Question: Can these five (receiving, upholding, reading, reciting, explaining, contemplating) be separated from each other?
Answer: Receiving and upholding is mental karma, which can be separated from the other four, such as reading and reciting. If it is reading and reciting, etc., it must have receiving and upholding. The reason is that only with faith will there be reading and reciting, etc.
Question: There are also cases of reading and reciting without faith, which should be separable from receiving and upholding, right?
Answer: We are not discussing this case now.
Question: Why does the sutra first explain receiving and upholding, and then reading and explaining?
【English Translation】 Modern Chinese translation: Regarding the position. If we follow the example of the Four Reliances (sì yī, fourfold refuge), it should start from the Inner Ordinary and penetrate the Ten Grounds (shí dì, ten stages of a Bodhisattva's practice). This refers to the position of the person. However, even in the initial reliance, there is a distinction between teacher and disciple. This clarifies the position of reliance. Now, dividing it from the perspective of propagating the teachings, all those above the Outer Ordinary can be called the position of Dharma Master. Secondly, according to the stages, as explained in the 'Four Reliances' chapter of the Nirvana Sutra, there are nine types of people. The first type generates the aspiration for enlightenment at the place of the Buddha Hsi-lien-ho-sha (Xī lián hé shā fó), and even if they cannot fully believe and delight, they will not slander. The second type generates the aspiration at the place of one Ganges-sand Buddha (yī hé shā fó), able to believe and delight but unable to receive, uphold, read, and recite. The third type generates the aspiration at the place of two Ganges-sand Buddhas (èr hé shā fó), able to receive, uphold, read, and recite but unable to explain it to others. The fourth type generates the aspiration at the place of three Ganges-sand Buddhas (sān hé shā fó), able to explain it to others but unable to understand the meaning. The fifth type among four Ganges-sand people (sì hé shā rén) can understand one-sixteenth of the meaning. The sixth type among five Ganges-sand people (wǔ hé shā rén) can understand eight-sixteenths of the meaning. The seventh type among six Ganges-sand people (liù hé shā rén) can understand twelve-sixteenths of the meaning. The eighth type among seven Ganges-sand people (qī hé shā rén) can understand fourteen-sixteenths of the meaning. The ninth type among eight Ganges-sand people (bā hé shā rén) can fully understand sixteen-sixteenths of the meaning. Among these nine types of people, the first four, because they do not understand, are in the position of disciples, not Dharma Masters. The latter five, because they understand the meaning, belong to the position of Dharma Masters. These five types of people together are the Four Reliances, that is, the initial reliance. Furthermore, from a general perspective, all thirty mind positions (sān shí xīn wèi) can be called Dharma Masters. Bodhisattvas of the Ten Grounds (shí dì pú sà) are constantly transforming people, all of whom can be called Dharma Masters, but there are superior and inferior ones. For example, a Bodhisattva of the Ninth Ground (jiǔ dì pú sà) who obtains the ten kinds of four unobstructed eloquences (shí zhǒng sì wú ài) is a Great Dharma Master.
Question: How do the three karmas of body, speech, and mind (sān yè) encompass the five types of Dharma Masters?
Answer: The treatise says, 'Because of the power of faith, one accepts; because of the power of mindfulness, one upholds.' This is mental karma (yì yè). However, initially, it is not without the aid of bodily and verbal karma (shēn kǒu yè). Writing is bodily karma, but it also requires mental karma and may involve verbal karma. The remaining three all possess the three karmas of body, speech, and mind.
Question: Can these five (receiving, upholding, reading, reciting, explaining, contemplating) be separated from each other?
Answer: Receiving and upholding is mental karma, which can be separated from the other four, such as reading and reciting. If it is reading and reciting, etc., it must have receiving and upholding. The reason is that only with faith will there be reading and reciting, etc.
Question: There are also cases of reading and reciting without faith, which should be separable from receiving and upholding, right?
Answer: We are not discussing this case now.
Question: Why does the sutra first explain receiving and upholding, and then reading and explaining?
書寫以為次第耶。
答。信為初門故前說受持。以信力故能讀誦故。能讀誦竟方解義。解義故為他說使法流通故書之也。
問。此五幾是功德幾是智慧耶。
答。皆通福慧。但餘四屬功德。強解說正是智慧也。
問。受持具信念二力。餘四具幾力耶。
答。解說是慧力。亦是精進力定力也。讀誦正是精進力亦是慧力。但遂強弱耳。
問。此五幾自行化他耶。
答。解說通自他。但化他強自行弱。四通自他自行強化他弱也。
問。何故但明此五耶。
答。略舉五耳。大品及此經勸發品復有正憶念及修集。皆攝入今三業中故也。
問。受持意業可得化他人不。
答。由意業信故能化他人亦有化他義也。
問。此五云何深淺耶。
答。依經次第明深淺者。直信之則易故在前。以有信故能讀。讀故能誦。誦故能解說。解說故云書寫即是從淺至深也。
次論佛道近遠義釋高原求水譬。論曰此雖一句經文但尋味之者喜生。抑揚涅槃以四重五逆謗法闡提皆一類而科之。波若云不諦讀誦受持故成魔事。今具述異聞詳其得失。敢希生善庶望免咎。有人言初教如高原乾土。大品如濕土。法華譬泥。佛果如水。有人言維摩思益如干土。無量義經如濕
【現代漢語翻譯】 現代漢語譯本 問：書寫應以什麼次第進行呢？ 答：因為信是入門的開始，所以前面先說受持。因為有信的力量，才能讀誦。能夠讀誦之後才能理解經義。因為理解經義，才能為他人解說，使佛法流通，所以書寫。 問：這五種（受持、讀誦、解說、書寫、信）中，哪些是功德，哪些是智慧呢？ 答：都通於福德和智慧。但其餘四種偏重於功德，著重理解和解說經義正是智慧。 問：受持具足信念二力，其餘四種具足幾種力量呢？ 答：解說是慧力，也是精進力和定力。讀誦正是精進力，也是慧力。只是力量的強弱不同罷了。 問：這五種中，哪些是自行，哪些是化他（教化他人）呢？ 答：解說通於自利利他，但利他更強，自利較弱。其餘四種通於自利利他，自利更強，利他較弱。 問：為什麼只說明這五種呢？ 答：只是簡略地舉出五種而已。《大品般若經》和此經的《勸發品》中還有正憶念和修集，都包含在現在的身口意三業之中。 問：受持的意業可以教化他人嗎？ 答：由於意業的信，能夠教化他人，也有利他的意義。 問：這五種如何區分深淺呢？ 答：依照經文的次第來說明深淺，直接相信比較容易，所以在前面。因為有信，才能讀。讀了才能誦。誦了才能解說。解說了才能書寫，這是從淺到深的順序。 接下來討論佛道遠近的意義，用高原求水的比喻來說明。論中說：雖然只是一句經文，但仔細尋味的人會心生喜悅。抑揚《涅槃經》，將四重罪、五逆罪、誹謗佛法者、闡提（斷善根的人）都歸為一類。般若經說，不認真讀誦受持，就會成為魔事。現在詳細敘述不同的見聞，詳細分析其中的得失。希望能夠產生善果，期望能夠免除罪過。有人說，初期的教法像高原上的乾土，《大品般若經》像濕土，《法華經》像泥，佛果像水。有人說，《維摩詰經》、《思益經》像乾土，《無量義經》像濕土。
【English Translation】 English version Question: In what order should writing be done? Answer: Because faith is the initial gateway, 'receiving and upholding' is mentioned first. Because of the power of faith, one can read and recite. After being able to read and recite, one can then understand the meaning. Because one understands the meaning, one can explain it to others, allowing the Dharma to spread, and therefore one writes it down. Question: Among these five (receiving and upholding, reading, reciting, explaining, writing, and faith), which are merit and which are wisdom? Answer: All are connected to both merit and wisdom. However, the other four lean towards merit, while the emphasis on understanding and explaining the meaning is precisely wisdom. Question: 'Receiving and upholding' possesses the two powers of faith and mindfulness. How many powers do the remaining four possess? Answer: Explaining is the power of wisdom, and also the power of diligence and the power of concentration. Reading and reciting are precisely the power of diligence, and also the power of wisdom. It's just a matter of the strength of the power. Question: Among these five, which are for self-cultivation and which are for converting others (teaching others)? Answer: Explaining is common to both self-benefit and benefiting others, but benefiting others is stronger, and self-benefit is weaker. The other four are common to both self-benefit and benefiting others, self-benefit is stronger, and benefiting others is weaker. Question: Why are only these five explained? Answer: These are just five briefly mentioned. The Mahaprajnaparamita Sutra (大品般若經) and the Chapter on Exhorting to Hold This Sutra (勸發品) of this sutra also contain right mindfulness and cultivation, which are all included in the present three karmas of body, speech, and mind. Question: Can the mental karma of 'receiving and upholding' convert others? Answer: Because of the faith of mental karma, one can convert others, and there is also the meaning of benefiting others. Question: How are these five distinguished by depth? Answer: According to the order of the sutra, the depth is explained. Direct belief is easier, so it is in the front. Because there is faith, one can read. Because one reads, one can recite. Because one recites, one can explain. Because one explains, one can write, which is the order from shallow to deep. Next, we discuss the meaning of the nearness and distance of the Buddha's path, using the analogy of seeking water on a plateau. The treatise says: Although it is only a single line of scripture, those who carefully ponder it will feel joy. It elevates the Nirvana Sutra (涅槃經), classifying the four grave offenses, the five rebellious acts, those who slander the Dharma, and the icchantikas (闡提) (those who have severed their roots of goodness) into one category. The Prajna Sutra (般若經) says that if one does not diligently read, recite, and uphold, one will become a demonic affair. Now, we will describe different views in detail and analyze their merits and demerits. I dare to hope that it will generate good results and that I can be spared from blame. Some say that the initial teachings are like dry soil on a plateau, the Mahaprajnaparamita Sutra (大品般若經) is like moist soil, the Lotus Sutra (法華經) is like mud, and the fruit of Buddhahood is like water. Some say that the Vimalakirti Sutra (維摩詰經) and the Srimati-ghosa Sutra (思益經) are like dry soil, and the Infinite Meanings Sutra (無量義經) is like moist soil.
土。法華如泥土。佛果如水。有人言大品如干土。無量義經如濕土。法華如泥。佛果如水。此三皆執五時說者也。生公云。渴乏求水者。受持法華求悟佛道。欲得之如至渴乏須水也。于彼高原穿鑿求之者。一乘於三乘為難得。故於法華求解如求高原水也。受持讀誦為穿鑿。未能如聞而解猶為未聞。如見乾土。若能解者方乃為聞。如遂至泥知去水不遠也。注經云。生死渴乏須寂滅之水也。高原水者一乘理妙。求理於法華如求水也。猶見乾土者。受持書寫以穿鑿之初為未聞。未解去道尚遠如見乾土也。次讀誦以譬施功不已。聞已解故曰見濕土與泥。注經猶采生公意。但小加修飾耳。
評曰。此譬唯有二意。一譬去佛道遠。二譬去佛道近。不應紜紜有餘釋也。又初三師明法華之前諸教去佛道遠。法華教去佛道近。后二釋但就法華中自論遠近。未能如聞解為遠。能如聞解為近。今撿經始終皆失旨也。尋長行合譬及偈文具有二義。一舉余經對法華以明近遠。二就法華自論近遠。偈云如是等諸人不聞法華經去佛道甚遠。若聞是深經近於佛智慧。此舉余經對法華以明近遠也。長行雲。若未聞未解未能修習去佛道遠。與此相違去佛道近。此文具二義。若據未聞為去佛道遠。此舉余經以對法華。若就未解為遠能解為近。此據法華自
【現代漢語翻譯】 現代漢語譯本 土（指其他經典）好比泥土。《法華經》好比泥。《佛果》（指成佛）好比水。有人說，《大品般若經》好比干土，《無量義經》好比濕土，《法華經》好比泥，《佛果》好比水。這三種說法都執著於五時判教的觀點。 生公（竺道生）說：『如飢渴之人求水，受持《法華經》是爲了領悟佛道，渴望得到佛道就像極度乾渴需要水一樣。』『在高原上穿鑿求水的人，一乘佛法相對於三乘佛法來說難以獲得，所以在《法華經》中求解就像在高原上求水一樣。』受持讀誦就像穿鑿，未能如所聞而理解，仍然像未聞一樣，如同見到乾土。如果能夠理解，才算是聽聞，就像終於挖到泥，知道離水不遠了。 註釋經文說：『生死中的乾渴需要寂滅之水。』『高原之水指一乘佛法的精妙道理，在《法華經》中尋求真理就像求水一樣。』『仍然見到乾土，指受持書寫以穿鑿之初，因為未理解，所以如同未聞，距離佛道還很遙遠，就像見到乾土一樣。』接下來讀誦，譬喻施功不止。聞后理解了，所以說見到濕土與泥。』註釋經文仍然採納了生公的觀點，只是稍加修飾而已。 評論說：這個比喻只有兩種意思。一是譬喻距離佛道遙遠，二是譬喻距離佛道接近。不應該有其他繁雜的解釋。而且，最初三位法師說明《法華經》之前的各種教法距離佛道遙遠，《法華經》的教法距離佛道接近。后兩種解釋只是就《法華經》本身來討論遠近，未能如所聞而理解為遠，能夠如所聞而理解為近。現在檢查經文始終都失去了宗旨。尋長行（長行文）的合譬以及偈文具有兩種含義。一是舉其他經典對照《法華經》以說明遠近，二是就《法華經》本身來討論遠近。偈文說：『像這樣的人不聞《法華經》，距離佛道非常遙遠。如果聽聞這部甚深的經典，就接近佛的智慧。』這是舉其他經典對照《法華經》以說明遠近。長行文說：『如果未聞、未解、未能修習，距離佛道遙遠。』與此相反，就距離佛道接近。』這段文字具有兩種含義。如果根據未聞為距離佛道遙遠，這是舉其他經典來對照《法華經》。如果就未理解為遠，能夠理解為近，這是根據《法華經》本身。
【English Translation】 English version 'Earth' (referring to other sutras) is like dry soil. The 'Lotus Sutra' is like mud. 'Buddha-fruit' (referring to attaining Buddhahood) is like water. Some say that the 'Perfection of Wisdom Sutra' is like dry soil, the 'Infinite Meanings Sutra' is like damp soil, the 'Lotus Sutra' is like mud, and 'Buddha-fruit' is like water. These three views all adhere to the doctrine of the Five Periods of Teaching. Master Sheng (Zhu Daosheng) said: 'Like a thirsty person seeking water, upholding the 'Lotus Sutra' is for the sake of understanding the Buddha-path, and desiring to attain the Buddha-path is like needing water in extreme thirst.' 'Those who dig and seek water on a high plateau, the One Vehicle (Ekayana) is difficult to obtain compared to the Three Vehicles, so seeking understanding in the 'Lotus Sutra' is like seeking water on a high plateau.' Upholding, reciting, and chanting are like digging. Failing to understand as heard is still like not hearing, like seeing dry soil. If one can understand, then it is considered hearing, like finally digging to mud, knowing that water is not far away. The commentary on the sutra says: 'The thirst in samsara needs the water of Nirvana.' 'The water on the high plateau refers to the profound principle of the One Vehicle, seeking the principle in the 'Lotus Sutra' is like seeking water.' 'Still seeing dry soil refers to the initial stage of upholding, writing, and digging, because of not understanding, it is like not hearing, and the distance from the path is still far, like seeing dry soil.' Next, reciting and chanting is a metaphor for continuous effort. Because one understands after hearing, it is said to see damp soil and mud.' The commentary still adopts Master Sheng's view, but with slight modifications. Commentary: This metaphor has only two meanings. One is a metaphor for being far from the Buddha-path, and the other is a metaphor for being close to the Buddha-path. There should not be other complicated explanations. Moreover, the first three Dharma masters explained that the various teachings before the 'Lotus Sutra' are far from the Buddha-path, and the teachings of the 'Lotus Sutra' are close to the Buddha-path. The latter two explanations only discuss the distance within the 'Lotus Sutra' itself, failing to understand as heard is far, and being able to understand as heard is near. Now, examining the sutra from beginning to end, one loses the main point. Searching the prose (long lines) and the verses have two meanings. One is to cite other sutras to contrast the 'Lotus Sutra' to explain the distance, and the other is to discuss the distance within the 'Lotus Sutra' itself. The verse says: 'People like this, not hearing the 'Lotus Sutra', are very far from the Buddha-path. If they hear this profound sutra, they are close to the wisdom of the Buddha.' This is to cite other sutras to contrast the 'Lotus Sutra' to explain the distance. The prose says: 'If one has not heard, not understood, and not practiced, one is far from the Buddha-path.' Conversely, one is close to the Buddha-path.' This passage has two meanings. If based on not hearing as being far from the Buddha-path, this is to cite other sutras to contrast the 'Lotus Sutra'. If based on not understanding as far, and being able to understand as near, this is based on the 'Lotus Sutra' itself.
論近遠。是以眾師偏用一文俱失經旨也。
問。舉余經對法華明近遠相云何耶。
答。法華之前未開三為方便一乘為真實。遂使求佛之人猶有躊躇。大小之望取佛之心未決定。故去佛道遠也。法華明有一無三永息退心求佛意決。故去佛道近也。
問。何以知就開權顯實義明近遠耶。
答。下偈云。若聞是深經決了聲聞法。決了聲聞法者知其是三權一乘為實也。又長行雲開方便門示真實相。即釋近遠之意故知爾也。
問。法華之前即是波若。可云波若去佛道遠耶。
答。前已釋此義竟。今重論之。一者據波若未開權義邊。即始行菩薩猶有進退之望。或言進為菩薩。或謂退作二乘永不成佛。故波若於其人去佛道遠。若聞法華無三有一。直進不回。則法華于其人去佛道近也。二者聲聞不覺。波若密化二乘令趣佛道。如不覺付財。猶言波若有三乘教。故保執二乘。波若於其人去佛道遠。聞法華開權明有一無三。改二乘執信受一乘。則法華于其人去佛道近也。
問。約大小二人判二經近遠。以理言之波若法華云何優劣耶。
答。波若正明實慧方便慧。此二是十方三世諸佛法身父母。求佛者要修學波若如前已說。又求佛道者皆具煩惱。如老病人寢臥牀蓆不能起居。波若方便二健
【現代漢語翻譯】 現代漢語譯本： 論述『近』和『遠』。因此，眾多法師片面地使用一種說法，都失去了經文的宗旨。 問：引用其他經典來對照《法華經》，說明『近』和『遠』的相狀，應該如何理解？ 答：《法華經》之前，沒有開顯『三乘』是方便，『一乘』是真實。因此，求佛的人仍然猶豫不決，對大乘和小乘抱有期望，求取佛果的決心尚未堅定。所以說，（在《法華經》之前）距離佛道是遙遠的。《法華經》闡明只有『一乘』而沒有『三乘』，永遠止息退轉之心，求佛的意願堅定。所以說，（在《法華經》中）距離佛道是接近的。 問：如何得知是就開顯權巧方便，彰顯真實義理的角度，來說明『近』和『遠』的呢？ 答：下面的偈頌說：『若聞是深經，決了聲聞法。』（若聽到這部深奧的經典，就能明確瞭解聲聞乘的教法。）明確瞭解聲聞乘的教法，就是知道『三乘』是權巧方便，『一乘』是真實。而且，長行文中說：『開方便門，示真實相。』（開啟方便之門，顯示真實之相。）這就是解釋『近』和『遠』的含義，所以知道是這樣。 問：《法華經》之前就是《般若經》，可以說《般若經》距離佛道遙遠嗎？ 答：之前已經解釋過這個義理了，現在重新論述。一是根據《般若經》未開顯權巧方便的含義來說，剛開始修行的菩薩仍然有進退的期望，或者說前進成為菩薩，或者說退轉成為二乘，永遠不能成佛。所以，《般若經》對於這些人來說，距離佛道是遙遠的。如果聽聞《法華經》沒有『三乘』而只有『一乘』，直接前進而不退轉，那麼《法華經》對於這些人來說，距離佛道是接近的。二是聲聞乘的人沒有覺悟，《般若經》秘密地化導二乘，讓他們趨向佛道，就像沒有察覺到（有人）暗中給予財物一樣。仍然說《般若經》有『三乘』的教法，所以保執二乘的觀念，《般若經》對於這些人來說，距離佛道是遙遠的。聽聞《法華經》開顯權巧方便，闡明只有『一乘』而沒有『三乘』，改變二乘的執著，信受『一乘』，那麼《法華經》對於這些人來說，距離佛道是接近的。 問：如果從小乘和大乘兩種人來判斷兩部經的『近』和『遠』，從道理上來說，《般若經》和《法華經》的優劣如何呢？ 答：《般若經》正是闡明實慧（真實智慧）和方便慧（權巧方便的智慧）。這兩種智慧是十方三世諸佛法身（Dharmakaya）的父母。求佛的人要修學《般若經》，如前所述。而且，求佛道的人都具有煩惱，就像年老的病人躺在床上不能起身活動一樣，《般若經》的方便慧和實慧就像健全
【English Translation】 English version: On 'Near' and 'Far'. Therefore, many teachers one-sidedly use one statement, all losing the meaning of the sutra. Question: Citing other sutras to contrast with the Lotus Sutra (Fǎ Huá Jīng), how should the aspects of 'near' and 'far' be understood? Answer: Before the Lotus Sutra, it had not been revealed that the 'Three Vehicles' are expedient means and the 'One Vehicle' is the truth. Therefore, those seeking Buddhahood still hesitated, harboring expectations for both the Great Vehicle (Mahayana) and the Small Vehicle (Hinayana), and their determination to attain Buddhahood was not firm. Therefore, it is said that (before the Lotus Sutra) the distance to the Buddha path is far. The Lotus Sutra clarifies that there is only the 'One Vehicle' and not the 'Three Vehicles', forever ceasing the mind of regression, and the intention to seek Buddhahood is firm. Therefore, it is said that (in the Lotus Sutra) the distance to the Buddha path is near. Question: How is it known that the 'near' and 'far' are explained from the perspective of revealing expedient means and manifesting the true meaning? Answer: The following verse says: 'If one hears this profound sutra, one will clearly understand the Śrāvakayāna (聲聞乘) teaching.' Clearly understanding the Śrāvakayāna teaching means knowing that the 'Three Vehicles' are expedient means and the 'One Vehicle' is the truth. Moreover, the prose section says: 'Opening the gate of expedient means, showing the true aspect.' This is explaining the meaning of 'near' and 'far', so it is known to be so. Question: Before the Lotus Sutra there was the Prajñāpāramitā Sutra (Bōrě Jīng). Can it be said that the Prajñāpāramitā Sutra is far from the Buddha path? Answer: This meaning has already been explained before, and now it is discussed again. First, according to the aspect of the Prajñāpāramitā Sutra not revealing the meaning of expedient means, the Bodhisattvas (菩薩) who are just beginning their practice still have expectations of advancement and regression, either saying that they will advance to become Bodhisattvas, or saying that they will regress to become Śrāvakas (聲聞) and never attain Buddhahood. Therefore, for these people, the Prajñāpāramitā Sutra is far from the Buddha path. If one hears the Lotus Sutra that there are no 'Three Vehicles' but only 'One Vehicle', and advances directly without regression, then for these people, the Lotus Sutra is near to the Buddha path. Second, the Śrāvakas are not aware that the Prajñāpāramitā Sutra secretly transforms the Two Vehicles, causing them to move towards the Buddha path, just like not noticing that (someone) secretly gives wealth. Still saying that the Prajñāpāramitā Sutra has the teaching of the 'Three Vehicles', therefore clinging to the concept of the Two Vehicles, for these people, the Prajñāpāramitā Sutra is far from the Buddha path. Hearing the Lotus Sutra revealing expedient means, clarifying that there is only 'One Vehicle' and not 'Three Vehicles', changing the attachment to the Two Vehicles, and believing in the 'One Vehicle', then for these people, the Lotus Sutra is near to the Buddha path. Question: If judging the 'near' and 'far' of the two sutras from the perspective of people of the Small Vehicle and the Great Vehicle, what are the merits and demerits of the Prajñāpāramitā Sutra and the Lotus Sutra in terms of principle? Answer: The Prajñāpāramitā Sutra precisely elucidates Prajñā (wisdom) and expedient Prajñā. These two Prajñās are the parents of the Dharmakaya (法身) of all Buddhas in the ten directions and three times. Those seeking Buddhahood must study the Prajñāpāramitā Sutra, as mentioned before. Moreover, those seeking the Buddha path all have afflictions, just like an old sick person lying in bed unable to get up and move around, the expedient Prajñā and the real Prajñā of the Prajñāpāramitā Sutra are like healthy
人各扶一掖能至佛道。故求佛之人須學波若。又三界二乘是佛道巨患。以實慧故不著三界。以方便故不證二乘。離此大惡能至佛道。故求佛之人要學波若。又波若顯諸實相。實相是大乘本。由實相故有波若。以波若心修萬行。萬行皆是無所得。如此萬行能動能出名為大乘。若爾波若經乃明一乘之本。故波若最勝。此即是本中之本。所以然者。一乘為三乘本。實相復為一乘本。波若常明實相。即波若經為本中本也。
問。實相亦是三乘本。云何言是一乘本。
答。二乘人不能知本性空。故諸法本性空唯是大乘根本。非二乘本也。
問。波若未開權。則波若為劣。法華為勝不耶。
答。法華但明開權之義異波若耳。若顯實之義終歸波若。所以然者。開權即改二乘心。改二乘心即發菩提心。若發菩提心竟即修行學菩薩道。要須詑二慧之胎方成如來法身之子耳。故知波若為勝。又佛始終常用波若化物。初顯教菩薩波若。密教二乘波若。此從大品至法華前也。次至法華顯教二乘波若。亦顯教菩薩波若。以顯教二乘波若故波若亦名法華耳。非波若外別有法華也。至涅槃明波若即是四種佛性。大品云。因名波若果名薩婆若。涅槃云。因名觀智果謂菩提。菩提無累即是果果。觀智與境界更無別體。所觀義即境
【現代漢語翻譯】 現代漢語譯本： 每個人互相扶持，都能達到佛道。所以求佛的人必須學習般若（Prajna，智慧）。而且三界（Trialoka，欲界、色界、無色界）和二乘（Sravakayana & Pratyekabuddhayana，聲聞乘和緣覺乘）是佛道上的巨大障礙。因為有真實的智慧，所以不執著於三界；因為有方便，所以不證得二乘。離開這些大惡，才能達到佛道。所以求佛的人要學習般若。而且般若顯現諸法的實相（Reality），實相是大乘（Mahayana）的根本。因為有實相，所以有般若。以般若之心修習萬行，萬行都是無所得。這樣的萬行能夠動搖、能夠超出，稱為大乘。如果這樣，般若經就闡明了一乘（Ekayana）的根本。所以般若最殊勝。這就是根本中的根本。為什麼這樣說呢？一乘是三乘的根本，實相又是是一乘的根本，般若經常闡明實相，所以般若經是根本中的根本。
問：實相也是三乘的根本，為什麼說是一乘的根本？
答：二乘人不能了知本性空，所以諸法本性空唯是大乘的根本，不是二乘的根本。
問：般若沒有開顯權巧方便時，那麼般若就顯得低劣，法華（Lotus Sutra）就顯得殊勝，是這樣嗎？
答：法華只是闡明開顯權巧方便的意義不同於般若罷了。如果說顯現實相的意義，最終還是歸於般若。為什麼這樣說呢？開顯權巧方便就是改變二乘的心，改變二乘的心就是發起菩提心。如果發起菩提心之後，就開始修行學習菩薩道。必須要憑藉二慧（方便慧和般若慧）的胎藏，才能成就如來法身之子。所以知道般若殊勝。而且佛始終常用般若教化眾生。最初是顯教菩薩般若，秘密教化二乘般若，這是從《大品般若經》到《法華經》之前。其次到《法華經》顯教二乘般若，也顯教菩薩般若。因為顯教二乘般若的緣故，般若也稱為法華罷了。不是在般若之外另有法華。到《涅槃經》闡明般若就是四種佛性。《大品般若經》說：『因名為般若，果名為薩婆若（Sarvajna，一切智）』。《涅槃經》說：『因名為觀智，果名為菩提（Bodhi，覺悟）』。菩提沒有累贅就是果果。觀智與境界更沒有別的本體，所觀的意義就是境界。 English version: Each person supporting each other can reach the Buddha path. Therefore, those who seek Buddhahood must study Prajna (wisdom). Moreover, the Three Realms (Trialoka, the desire realm, the form realm, and the formless realm) and the Two Vehicles (Sravakayana & Pratyekabuddhayana, the Hearer Vehicle and the Solitary Realizer Vehicle) are great obstacles on the Buddha path. Because of true wisdom, one is not attached to the Three Realms; because of skillful means, one does not attain the Two Vehicles. By leaving these great evils, one can reach the Buddha path. Therefore, those who seek Buddhahood must study Prajna. Furthermore, Prajna reveals the Reality of all dharmas, and Reality is the root of the Mahayana (Great Vehicle). Because of Reality, there is Prajna. With the mind of Prajna, one cultivates myriad practices, and all myriad practices are without attainment. Such myriad practices can move and transcend, and are called the Mahayana. If so, the Prajna Sutra elucidates the root of the Ekayana (One Vehicle). Therefore, Prajna is the most supreme. This is the root of the root. Why is this so? The Ekayana is the root of the Three Vehicles, and Reality is the root of the Ekayana. Prajna constantly elucidates Reality, so the Prajna Sutra is the root of the root.
Question: Reality is also the root of the Three Vehicles, so why is it said to be the root of the Ekayana?
Answer: People of the Two Vehicles cannot understand the emptiness of inherent nature, so the emptiness of the inherent nature of all dharmas is only the root of the Mahayana, not the root of the Two Vehicles.
Question: When Prajna has not yet revealed skillful means, then Prajna appears inferior, and the Lotus Sutra (法華) appears superior, is that so?
Answer: The Lotus Sutra only elucidates the meaning of revealing skillful means, which is different from Prajna. If we speak of the meaning of revealing Reality, it ultimately returns to Prajna. Why is this so? Revealing skillful means is changing the minds of the Two Vehicles, and changing the minds of the Two Vehicles is arousing the Bodhi mind. If, after arousing the Bodhi mind, one begins to cultivate and study the Bodhisattva path, one must rely on the womb of the two wisdoms (wisdom of skillful means and wisdom of Prajna) to accomplish the son of the Dharma body of the Tathagata. Therefore, know that Prajna is supreme. Moreover, the Buddha always uses Prajna to teach and transform beings. Initially, it is the exoteric teaching of the Bodhisattva Prajna, and the secret teaching of the Two Vehicles Prajna, this is from the Great Perfection of Wisdom Sutra to before the Lotus Sutra. Next, in the Lotus Sutra, it is the exoteric teaching of the Two Vehicles Prajna, and also the exoteric teaching of the Bodhisattva Prajna. Because of the exoteric teaching of the Two Vehicles Prajna, Prajna is also called the Lotus Sutra. It is not that there is a Lotus Sutra separate from Prajna. In the Nirvana Sutra, it is elucidated that Prajna is the four Buddha natures. The Great Perfection of Wisdom Sutra says: 'The cause is called Prajna, and the result is called Sarvajna (all-knowing).' The Nirvana Sutra says: 'The cause is called contemplative wisdom, and the result is called Bodhi (enlightenment).' Bodhi without encumbrances is the fruit of the fruit. Contemplative wisdom and the realm have no separate substance, and the meaning of what is contemplated is the realm.
【English Translation】 English version: Each person supporting each other can reach the Buddha path. Therefore, those who seek Buddhahood must study Prajna (wisdom). Moreover, the Three Realms (Trialoka, the desire realm, the form realm, and the formless realm) and the Two Vehicles (Sravakayana & Pratyekabuddhayana, the Hearer Vehicle and the Solitary Realizer Vehicle) are great obstacles on the Buddha path. Because of true wisdom, one is not attached to the Three Realms; because of skillful means, one does not attain the Two Vehicles. By leaving these great evils, one can reach the Buddha path. Therefore, those who seek Buddhahood must study Prajna. Furthermore, Prajna reveals the Reality of all dharmas, and Reality is the root of the Mahayana (Great Vehicle). Because of Reality, there is Prajna. With the mind of Prajna, one cultivates myriad practices, and all myriad practices are without attainment. Such myriad practices can move and transcend, and are called the Mahayana. If so, the Prajna Sutra elucidates the root of the Ekayana (One Vehicle). Therefore, Prajna is the most supreme. This is the root of the root. Why is this so? The Ekayana is the root of the Three Vehicles, and Reality is the root of the Ekayana. Prajna constantly elucidates Reality, so the Prajna Sutra is the root of the root.
Question: Reality is also the root of the Three Vehicles, so why is it said to be the root of the Ekayana?
Answer: People of the Two Vehicles cannot understand the emptiness of inherent nature, so the emptiness of the inherent nature of all dharmas is only the root of the Mahayana, not the root of the Two Vehicles.
Question: When Prajna has not yet revealed skillful means, then Prajna appears inferior, and the Lotus Sutra (法華) appears superior, is that so?
Answer: The Lotus Sutra only elucidates the meaning of revealing skillful means, which is different from Prajna. If we speak of the meaning of revealing Reality, it ultimately returns to Prajna. Why is this so? Revealing skillful means is changing the minds of the Two Vehicles, and changing the minds of the Two Vehicles is arousing the Bodhi mind. If, after arousing the Bodhi mind, one begins to cultivate and study the Bodhisattva path, one must rely on the womb of the two wisdoms (wisdom of skillful means and wisdom of Prajna) to accomplish the son of the Dharma body of the Tathagata. Therefore, know that Prajna is supreme. Moreover, the Buddha always uses Prajna to teach and transform beings. Initially, it is the exoteric teaching of the Bodhisattva Prajna, and the secret teaching of the Two Vehicles Prajna, this is from the Great Perfection of Wisdom Sutra to before the Lotus Sutra. Next, in the Lotus Sutra, it is the exoteric teaching of the Two Vehicles Prajna, and also the exoteric teaching of the Bodhisattva Prajna. Because of the exoteric teaching of the Two Vehicles Prajna, Prajna is also called the Lotus Sutra. It is not that there is a Lotus Sutra separate from Prajna. In the Nirvana Sutra, it is elucidated that Prajna is the four Buddha natures. The Great Perfection of Wisdom Sutra says: 'The cause is called Prajna, and the result is called Sarvajna (all-knowing).' The Nirvana Sutra says: 'The cause is called contemplative wisdom, and the result is called Bodhi (enlightenment).' Bodhi without encumbrances is the fruit of the fruit. Contemplative wisdom and the realm have no separate substance, and the meaning of what is contemplated is the realm.
。能觀義即智。發觀義為境。能照義為智。故波若即是四性。當知唯一波若。是故最大。又地前四十心名相似波若。登地去至佛名真波若。故知波若豎通於五十二位。即波若最大也。
問。波若是何物法如此最大耶。
答。波若是諸佛菩薩觀心。是故一切教皆明此法。一切佛菩薩無不修行。又波若有三種。一所行即實相境。謂實相波若。二能行之觀。名觀照波若。三為眾生說即文字波若。所行境即佛菩薩所行處。能行之心即佛菩薩觀。此二為自德。文字波若即是教門化他德。此三攝一切佛菩薩能行所行自行化他義無不盡。雖有千經萬論終顯此法。以一切教皆入波若中故波若最大。龍樹豈是虛言者哉。
問。若爾法華應劣耶。
答。法華是波若異名。但明上來諸義不及波若。故名為劣。非但法華不及一切大乘經。皆不及波若。如論列十種大經而波若最大。
問。此語難信。今重請釋。為波若明義已了。余大乘經明義未了。故判勝劣以不耶。
答曰。不也。但波若專明上來諸義。余經不爾。據此義故稱波若最勝耳。
問。前言就法華中自論去佛道遠近義云何。
答。大意如生公。注經釋云。今更須領此意。若聞法華生三慧者即去佛道近。雖聞不生三慧則去佛道遠。故文
【現代漢語翻譯】 現代漢語譯本 能觀察事物的功用就是智慧（智）。引發觀察的功用就是境界（境）。能照亮事物的功用就是智慧（智）。所以般若（Prajna，智慧）就是四性。應當知道唯有般若（Prajna，智慧）才是最偉大的。而且，菩薩在地前修行的四十個心，稱為相似般若（Prajna，智慧）。從登地開始直到成佛，稱為真般若（Prajna，智慧）。所以知道般若（Prajna，智慧）豎向貫通五十二個階位，因此般若（Prajna，智慧）是最偉大的。
問：般若（Prajna，智慧）是什麼樣的法，竟然如此偉大呢？
答：般若（Prajna，智慧）是諸佛菩薩觀察內心的方法。所以一切教法都闡明這個法，一切佛菩薩沒有不修行的。而且般若（Prajna，智慧）有三種：一是所行之境，即實相境，稱為實相般若（Prajna，智慧）；二是能行之觀，名為觀照般若（Prajna，智慧）；三是為眾生宣說，即文字般若（Prajna，智慧）。所行之境即是佛菩薩所行之處，能行之心即是佛菩薩的觀照。這兩種是自利之德，文字般若（Prajna，智慧）即是教門化他之德。這三種涵蓋了一切佛菩薩能行、所行、自利、化他的意義，沒有不包含的。即使有千經萬論，最終都顯明這個法。因為一切教法都歸入般若（Prajna，智慧）之中，所以般若（Prajna，智慧）是最偉大的。龍樹菩薩（Nagarjuna）難道是說虛妄之語的人嗎？
問：如果這樣，那麼《法華經》（Lotus Sutra）就應該比較差嗎？
答：《法華經》（Lotus Sutra）是般若（Prajna，智慧）的異名。只是闡明了以上這些意義，但不如般若（Prajna，智慧）那樣全面，所以稱為比較差。不只是《法華經》（Lotus Sutra）不如般若（Prajna，智慧），一切大乘經典都不如般若（Prajna，智慧）。如論中所列的十種大經，而般若（Prajna，智慧）是最偉大的。
問：這話難以令人相信，現在重新請您解釋。是因為般若（Prajna，智慧）闡明的意義已經完備，而其他大乘經典闡明的意義還不完備，所以才這樣判別勝劣嗎？
答：不是的。只是般若（Prajna，智慧）專門闡明以上這些意義，其他經典不是這樣。根據這個意義，才稱般若（Prajna，智慧）最為殊勝。
問：前面所說就《法華經》（Lotus Sutra）中自身所論的去佛道遠近的意義是什麼呢？
答：大意就像生公（Sengzhao）註解經書時所解釋的那樣。現在更需要領會這個意思。如果聽聞《法華經》（Lotus Sutra）而生起三慧，那麼就去佛道很近。即使聽聞了《法華經》（Lotus Sutra）而不生起三慧，那麼就去佛道很遠。所以經文說……
【English Translation】 English version The ability to observe meaning is wisdom (智, Zhi). The function of initiating observation is the realm (境, Jing). The ability to illuminate meaning is wisdom (智, Zhi). Therefore, Prajna (般若, Bo Re, wisdom) encompasses the four natures. It should be known that only Prajna (般若, Bo Re, wisdom) is the greatest. Furthermore, the forty minds cultivated by Bodhisattvas before reaching the ground (地, Di) are called similar Prajna (般若, Bo Re, wisdom). From the attainment of the ground (地, Di) until Buddhahood, it is called true Prajna (般若, Bo Re, wisdom). Thus, it is known that Prajna (般若, Bo Re, wisdom) vertically penetrates the fifty-two stages, hence Prajna (般若, Bo Re, wisdom) is the greatest.
Question: What kind of Dharma is Prajna (般若, Bo Re, wisdom) that it is so great?
Answer: Prajna (般若, Bo Re, wisdom) is the method by which all Buddhas and Bodhisattvas observe their minds. Therefore, all teachings elucidate this Dharma, and all Buddhas and Bodhisattvas practice it. Moreover, there are three types of Prajna (般若, Bo Re, wisdom): first, the realm of practice, which is the realm of true reality, called Reality Prajna (般若, Bo Re, wisdom); second, the observation that enables practice, called Contemplative Prajna (般若, Bo Re, wisdom); and third, the explanation for sentient beings, which is Textual Prajna (般若, Bo Re, wisdom). The realm of practice is the place where Buddhas and Bodhisattvas practice, and the mind that enables practice is the observation of Buddhas and Bodhisattvas. These two are virtues of self-benefit, and Textual Prajna (般若, Bo Re, wisdom) is the virtue of teaching and transforming others. These three encompass all the meanings of what Buddhas and Bodhisattvas can practice, what they practice, self-benefit, and benefiting others, without omission. Even with thousands of sutras and treatises, they ultimately reveal this Dharma. Because all teachings enter into Prajna (般若, Bo Re, wisdom), Prajna (般若, Bo Re, wisdom) is the greatest. Is Nagarjuna (龍樹, Long Shu) a liar?
Question: If that is the case, then should the Lotus Sutra (法華經, Fa Hua Jing) be considered inferior?
Answer: The Lotus Sutra (法華經, Fa Hua Jing) is another name for Prajna (般若, Bo Re, wisdom). It only elucidates the above meanings, but it is not as comprehensive as Prajna (般若, Bo Re, wisdom), so it is called inferior. Not only is the Lotus Sutra (法華經, Fa Hua Jing) inferior to Prajna (般若, Bo Re, wisdom), but all Mahayana sutras are inferior to Prajna (般若, Bo Re, wisdom). As listed in the treatise, among the ten great sutras, Prajna (般若, Bo Re, wisdom) is the greatest.
Question: This statement is hard to believe. Now, I ask you to explain it again. Is it because the meaning elucidated by Prajna (般若, Bo Re, wisdom) is already complete, while the meaning elucidated by other Mahayana sutras is not complete, that you judge superiority and inferiority in this way?
Answer: No. It is just that Prajna (般若, Bo Re, wisdom) specifically elucidates the above meanings, while other sutras do not. Based on this meaning, Prajna (般若, Bo Re, wisdom) is called the most supreme.
Question: What is the meaning of the distance to Buddhahood discussed in the Lotus Sutra (法華經, Fa Hua Jing) itself, as mentioned earlier?
Answer: The general idea is like what Sengzhao (生公) explained when annotating the sutra. Now, it is even more necessary to understand this meaning. If one hears the Lotus Sutra (法華經, Fa Hua Jing) and generates the three wisdoms, then one is close to the path of Buddhahood. Even if one hears the Lotus Sutra (法華經, Fa Hua Jing) but does not generate the three wisdoms, then one is far from the path of Buddhahood. Therefore, the text says...
云。若得聞解思惟修習去佛道近。聞解謂聞慧。思惟謂思慧。修習謂修慧也。就三慧中自論近遠。聞慧為遠餘二為近。如是可知也。
問。但應如生公及注經釋之。所以然者。唯一高原就中求水有近有遠。唯一法華教中求佛生三慧為近。不生三慧為遠。若以法華前教為遠法華為近者。乃是異原何名一原耶。
答。法華波若同是一大乘藏。亦得同爲一原。又依生公解有前諸妨故可得兩而存之也。
法華玄論卷第八 大正藏第 34 冊 No. 1720 法華玄論
法華玄論卷第九
胡吉藏撰
寶塔品密開本跡義
河西道朗云。上來開三顯一明法華體竟。從此去辨果門。謂法身常住理非存沒。註解云道非存亡古今一揆。然則裂地誦塔以表雙林非滅。交莚接向微顯丈六非真。生公意亦同矣。印法師云。上來明三乘之教為權。一乘之言為實。自此以下至神力品。明形權身實。王宮非生雙樹非滅。此品始開其端。又亦證上所說至當之極。亦督時會宣通上之所說也。光宅云此品證上所說不虛。命覓弘經人也。
評曰。初三師但為開后。光宅唯為成前。印公則兩而兼之謂結前開后。考經始終印釋為長矣。
問。云何證前云何開后耶。
答。成前者證上所說不虛
【現代漢語翻譯】 云：如果能夠聽聞、理解、思考、修習，那麼就接近成佛的道路。聽聞理解指的是聞慧（通過聽聞佛法而獲得的智慧），思考指的是思慧（通過思考佛法而獲得的智慧），修習指的是修慧（通過修行佛法而獲得的智慧）。就這三種智慧而言，從遠近來論，聞慧較遠，其餘兩種較近。這樣就可以明白了。
問：應該像生公（竺道生）以及註釋經典那樣解釋。為什麼這樣說呢？就像唯一的高原，在其中尋找水源有近有遠一樣。唯一的《法華經》教義中，求佛而生起三慧（聞慧、思慧、思慧）就近，不生起三慧就遠。如果認為《法華經》之前的教義為遠，《法華經》為近，那就是不同的源頭，怎麼能稱為同一個源頭呢？
答：《法華經》（Saddharma-puṇḍarīka-sūtra）和《般若經》（Prajñāpāramitā-sūtra）同屬一大乘藏，也可以同爲一個源頭。而且依據生公的解釋，存在之前的各種妨礙，所以可以兩種說法都保留。
《法華玄論》卷第八 大正藏第 34 冊 No. 1720 《法華玄論》
《法華玄論》卷第九
胡吉藏 撰
寶塔品密開本跡義
河西道朗說：前面已經闡述了開三顯一，闡明了《法華經》的體性。從這裡開始辨析果門，即法身（Dharmakāya）常住的道理，並非存沒（存在與消亡）。註解說，道不是存亡，古今一致。因此，裂地涌出寶塔是爲了表明雙林（佛陀涅槃之地）並非滅度。交疊的坐具和迎接，稍微顯示了丈六金身（佛陀的化身）並非真實。生公的觀點也是如此。印法師說：前面闡明了三乘（聲聞乘、緣覺乘、菩薩乘）的教義是權宜之說，一乘（Ekayāna）的言論是真實之說。從這裡以下到神力品，闡明了形是權宜之說，身是真實之說。王宮示現出生並非真生，雙樹示現滅度並非真滅。此品開始揭示這個端倪。而且也證明了上面所說的至為恰當，也督促當時的集會宣揚流通上面所說的內容。光宅說：此品證明了上面所說的不虛假，是命令尋找弘揚經典的人。
評論說：最初三位法師只是爲了開啟後面的內容，光宅法師只是爲了成就前面的內容，印法師則是兩者兼顧，即總結前面的內容，開啟後面的內容。考察經文的始終，印法師的解釋最為長遠。
問：如何證明前面的內容，如何開啟後面的內容呢？
答：成就前面的內容，就是證明上面所說的不虛假。
【English Translation】 It is said: If one can hear, understand, contemplate, practice, then one is close to the path of Buddhahood. Hearing and understanding refer to Hearing-wisdom (Śruta-mati, wisdom gained through hearing the Dharma), contemplation refers to Thinking-wisdom (Cintā-mati, wisdom gained through contemplating the Dharma), and practice refers to Cultivation-wisdom (Bhāvanā-mati, wisdom gained through cultivating the Dharma). Among these three wisdoms, in terms of distance, Hearing-wisdom is farther, and the other two are closer. Thus, it can be understood.
Question: It should be explained like Venerable Sheng (Zhu Daosheng) and the commentaries on the scriptures. Why is that? Just as on a single plateau, seeking water has near and far sources, in the unique teachings of the Lotus Sutra (Saddharma-puṇḍarīka-sūtra), seeking Buddhahood and generating the three wisdoms (Hearing-wisdom, Thinking-wisdom, Cultivation-wisdom) is near, and not generating the three wisdoms is far. If one considers the teachings before the Lotus Sutra as far and the Lotus Sutra as near, then they are different sources, how can they be called the same source?
Answer: The Lotus Sutra (Saddharma-puṇḍarīka-sūtra) and the Perfection of Wisdom Sutra (Prajñāpāramitā-sūtra) both belong to the Great Vehicle Treasury (Mahāyāna-piṭaka), and can also be considered the same source. Moreover, according to Venerable Sheng's explanation, there are previous obstacles, so both explanations can be retained.
The Profound Meaning of the Lotus Sutra, Scroll 8 Taisho Tripitaka, Volume 34, No. 1720, The Profound Meaning of the Lotus Sutra
The Profound Meaning of the Lotus Sutra, Scroll 9
Composed by Huiji Zang
The Hidden Opening of the Original and Manifested (Essence) in the Chapter of the Jeweled Stupa
Dao Lang of Hexi said: The above has explained the opening of the three and revealing of the one, clarifying the essence of the Lotus Sutra. From here onwards, it discerns the fruit-gate, that is, the principle of the Dharmakāya (Dharmakāya, the body of the Dharma) being eternally abiding, not existing or ceasing. The commentary says that the path is not existence or cessation, it is consistent throughout ancient and modern times. Therefore, the stupa emerging from the earth signifies that the Sala Grove (where the Buddha entered Nirvana) is not extinction. The overlapping seats and welcoming slightly reveal that the sixteen-foot body (the manifested body of the Buddha) is not real. Venerable Sheng's view is also the same. Dharma Master Yin said: The above has clarified that the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are provisional, and the words of the One Vehicle (Ekayāna) are real. From here below to the Chapter on the Divine Power, it clarifies that the form is provisional and the body is real. The birth in the royal palace is not a true birth, and the extinction in the twin trees is not a true extinction. This chapter begins to reveal this clue. It also proves that what was said above is extremely appropriate, and it also urges the assembly at that time to propagate and circulate what was said above. Guangzhai said: This chapter proves that what was said above is not false, and it is an order to seek those who propagate the sutra.
Commentary says: The first three masters were only for opening up the later content, Guangzhai was only for completing the previous content, and Dharma Master Yin combined both, that is, concluding the previous content and opening up the later content. Examining the beginning and end of the sutra, Dharma Master Yin's explanation is the most far-reaching.
Question: How does it prove the previous content, and how does it open up the later content?
Answer: Completing the previous content is proving that what was said above is not false.
。上三週說明一乘體竟。法師品明受持乃至書寫生無邊之福。謂一乘用。體用既周宜證說。又三週說明慧。五法師明福。福慧既圓故須證也。又三週辨所通之法。五法師明能通之人。人法既圓須證說也。
問。證有幾種。
答。一切證說凡有二種。一人證二瑞相證。多寶浮空分身向集即人證。靈塔涌現謂瑞相證。華嚴中諸菩薩說法竟亦有二證。十方菩薩來謂人證。雨華動地為相證。今佛說經竟。還以佛依正二果為證成也。
問。何故須證耶。
答。一乘難信。恐釋迦化偏。故古佛證顯諸佛道同非釋迦偏化也。又既說窮理之法必感非常之瑞。瑞中之大者莫過三世佛集。時會見之則未信者信已信堅明。又多寶涌現及十方佛集。共嘆經福重。命人弘宣則始心終行莫不受旨。如是等義故證前也。開後者上來開三顯一明教權實已竟。今次顯如來身方便身真實。從現塔至壽量略明三義。一者明多寶滅既不滅。則知釋迦生亦非生。欲顯不生不滅為實身。生滅為方便。則開身方便門顯身真實義。二者集分身開本一跡多。既互相為分身。則知彼此皆是跡。彼此皆是跡必有統一之本。故本一而跡多。跡多故開身方便門。本一故顯身真實也。三者命覓弘經之人。因此則有持品。乃至他方菩薩奉命弘經。如來便得止其
【現代漢語翻譯】 現代漢語譯本：上三週已經說明了一乘（Ekayana，唯一乘載）的本體究竟。『法師品』闡明了受持乃至書寫此經能產生無邊的福德，這是指一乘的功用。本體和功用都已經完備，所以應該加以印證和宣說。而且，前三週說明的是智慧，『五法師』說明的是福德，福德和智慧都已經圓滿，所以需要加以印證。此外，前三週辨明了所通達的法，『五法師』說明了能通達的人，人和法都已經圓滿，所以需要印證和宣說。
問：印證有幾種？
答：一切印證和宣說，總共有兩種。一是人證，二是瑞相證。多寶佛（Prabhutaratna）浮現在空中，分身佛（化身佛）前來聚集，這就是人證。靈塔涌現，這叫做瑞相證。《華嚴經》中，諸菩薩說法完畢后，也有兩種印證。十方菩薩前來，這是人證。天雨妙華，大地震動，這是瑞相證。現在佛陀說完經后，還是以佛陀的依報和正報這兩種果報來作為印證。
問：為什麼需要印證呢？
答：一乘之法難以令人相信，恐怕人們認為釋迦牟尼佛（Sakyamuni）的教化是片面的。所以，用過去古佛的印證來顯示諸佛的道是相同的，並非釋迦牟尼佛的片面教化。而且，既然說了窮盡真理的法，必定會感得非常殊勝的瑞相。瑞相中最大的莫過於三世諸佛聚集。當時集會的人見到這種景象，那麼未信的人會生起信心，已信的人會更加堅定。還有，多寶佛涌現以及十方諸佛聚集，共同讚歎此經的福德深重，命令人們弘揚宣講此經，那麼從最初發心到最終實行，沒有誰不接受佛旨的。像這些意義，所以需要印證在前面。開顯後者，上面已經開三顯一，闡明了教法的權巧和真實已經完畢。現在接著顯示如來（Tathagata）的身，方便身和真實身。從現寶塔品到如來壽量品，簡略地闡明三種意義。一是闡明多寶佛滅度並非真的滅度，那麼就知道釋迦牟尼佛的出生也並非真的出生。想要顯示不生不滅是真實身，生滅是方便身。那麼就是開啟了身方便門，顯現了身真實義。二是聚集分身佛，開啟了本一跡多。既然互相作為分身，那麼就知道彼此都是跡，彼此都是跡必定有統一的根本。所以根本是一個，而示現的跡像是多種。跡像是多種，所以開啟了身方便門。根本是一個，所以顯現了身真實。三是命令尋找弘揚此經的人。因此就有了持品，乃至他方世界的菩薩奉命弘揚此經，如來便可以停止他的...
【English Translation】 English version: The previous three weeks explained the ultimate substance of the Ekayana (One Vehicle). The 『Teacher of the Law』 chapter elucidates that upholding, even writing this sutra, generates boundless blessings, referring to the function of the Ekayana. With both substance and function complete, it is appropriate to verify and proclaim it. Furthermore, the previous three weeks explained wisdom, while the 『Five Kinds of Teachers of the Law』 chapter explains blessings. With both blessings and wisdom perfected, verification is needed. Moreover, the previous three weeks distinguished the Dharma to be attained, while the 『Five Kinds of Teachers of the Law』 chapter explains those who can attain it. With both people and Dharma perfected, verification and proclamation are necessary.
Question: How many types of verification are there?
Answer: All verification and proclamation generally fall into two categories: verification by people and verification by auspicious signs. Prabhutaratna (Many Treasures Buddha) appearing in the sky and the assembly of the Buddhas' emanations (incarnation Buddhas) constitute verification by people. The emergence of the jeweled stupa is called verification by auspicious signs. In the Avatamsaka Sutra, after the Bodhisattvas finish speaking the Dharma, there are also two types of verification. The arrival of Bodhisattvas from the ten directions is verification by people. The raining of flowers and the shaking of the earth are verification by signs. Now, after the Buddha finishes speaking the sutra, he still uses the two retributions of the Buddha's environment and the Buddha's body as verification.
Question: Why is verification necessary?
Answer: The Ekayana Dharma is difficult to believe, and people might fear that Sakyamuni Buddha's (Sakyamuni) teachings are biased. Therefore, the verification by past Buddhas shows that the paths of all Buddhas are the same, not just Sakyamuni Buddha's biased teachings. Moreover, since the Dharma that exhausts the truth has been spoken, it will surely evoke extraordinary auspicious signs. The greatest of these signs is the gathering of the Buddhas of the three times. When the people at the assembly see this scene, those who have not believed will generate faith, and those who have already believed will become more steadfast. Furthermore, Prabhutaratna's emergence and the gathering of Buddhas from the ten directions jointly praise the profound blessings of this sutra, and command people to propagate and expound it. Then, from the initial aspiration to the final practice, no one will disobey the Buddha's decree. For these reasons, verification is needed beforehand. Revealing the latter, the above has already opened the three and revealed the one, clarifying the expedient and real aspects of the teachings. Now, we proceed to reveal the Tathagata's (Tathagata) body, the expedient body, and the real body. From the 『Emergence of the Treasure Tower』 chapter to the 『Lifespan of the Tathagata』 chapter, we briefly explain three meanings. First, it clarifies that Prabhutaratna's extinction is not a true extinction, then we know that Sakyamuni Buddha's birth is also not a true birth. It aims to reveal that non-birth and non-extinction are the real body, while birth and extinction are the expedient body. Then, it opens the gate of expedient means of the body and reveals the true meaning of the body. Second, it gathers the emanation bodies and opens the one root with many traces. Since they mutually act as emanation bodies, then we know that each other is a trace, and each other is a trace must have a unified root. Therefore, the root is one, while the manifested traces are many. Because the traces are many, it opens the gate of expedient means of the body. Because the root is one, it reveals the true body. Third, it commands to seek those who propagate this sutra. Therefore, there is the 『Upholding』 chapter, and even Bodhisattvas from other worlds are ordered to propagate this sutra, so the Tathagata can stop his...
宣持。顯下方菩薩廣開壽量久已證常也。
問。何故但明此三。
答。顯身是常必具三義。一者體無生滅。二唯一法身。三本來是有。備此三門常義乃圓矣。此據理釋之。又雖有三義束而成兩。體無生滅唯一法身。則常義已。現但未知為始證常為久證常。故說壽量明久已成佛也。
問。但明現塔證所說不虛。唯應如光宅所明。云何用此開于本跡。
答。下偈云多寶如來及與我身。所集化佛當知此意者。夫聖人言近而意遠不可齊事。而求之佛恐尋言失旨。故唱當知此意以驚悟之耳。若意唯存受持弘宣者。則已顯之於言。豈曰此意難知。復何煩唱言當知此意也。又若現塔但為證前說者。何煩放光集佛開塔並坐。意在何耶。故知皆為開本跡耳。
問。此乃是多寶本願。開我塔必須集分身佛。亦非表本跡義也。
答。若不詑多寶愿。何由得集分身佛明本跡義耶。當知此意顯于茲矣。又多寶實有此愿所以然者。諸佛各有誓願。如身子成佛愿于凈土而說三乘。多寶本願因此塔以開本跡。以惑者皆謂。居在塔者必是身已滅亡。故寄塔以表法身常住也。
問。若爾一切佛皆得以塔涌開于本跡。何止多寶耶。
答。實如所問。但多寶即以此事為愿故開本跡也。又所以明多寶愿者。以塔
【現代漢語翻譯】 現代漢語譯本： 宣持（Xuanchi，人名）。顯下方菩薩廣開壽量，意指（釋迦摩尼佛）很久以前就已經證得常住不滅的境界。
問：為什麼只闡明這三點（體無生滅、唯一法身、本來是有）？
答：彰顯佛身是常住不滅的，必然具備三種含義。第一，本體沒有生滅；第二，是唯一的法身；第三，本來就是存在的。具備這三個方面，常住的意義才圓滿。這是從理上解釋的。而且，雖然有三種含義，可以歸納為兩點。本體沒有生滅，是唯一的法身，就已經是常住的意義了。現在只是不知道是剛證得常住，還是很久以前就證得常住，所以說壽量，表明（釋迦摩尼佛）很久以前就已經成佛了。
問：僅僅顯現寶塔來證明所說不虛妄，應該像光宅（Guangzhai，人名，此處指光宅寺）所解釋的那樣。為什麼要用這個來揭示本跡（本源和示現的軌跡）？
答：下面的偈頌說『多寶如來及與我身，所集化佛當知此意』，要知道這個意思。聖人的話語淺近而意義深遠，不能只從字面上去理解，否則恐怕會尋言失旨。所以說『當知此意』，是爲了警醒開悟。如果意思僅僅在於受持弘揚，那麼就已經在言語中顯明瞭，怎麼會說這個意思難以理解，又何必再說『當知此意』呢？而且，如果顯現寶塔僅僅是爲了證明前面所說的話，為什麼還要放光、聚集佛、打開寶塔並排而坐呢？用意在哪裡呢？所以知道都是爲了揭示本跡。
問：這乃是多寶（Duobao，佛名，意為多寶如來）的本願，打開我的寶塔必須聚集分身佛，也不是爲了表明本跡的意義啊。
答：如果不憑藉多寶的願力，怎麼能夠聚集分身佛來闡明本跡的意義呢？應當知道這個意義就在這裡顯現了。而且，多寶確實有這個願力，之所以這樣，是因為諸佛各有誓願，比如身子（Shenzi，即舍利弗，佛陀十大弟子之一）成佛時發願在凈土宣說三乘佛法。多寶的本願是憑藉這座寶塔來揭示本跡，因為迷惑的人都認為，居住在寶塔中的必定是身已滅亡的人。所以藉助寶塔來表明法身常住不滅。
問：如果這樣，那麼一切佛都可以用寶塔涌現來揭示本跡，為什麼單單是多寶呢？
答：確實如你所問。但是多寶就是以此事為愿，所以才揭示本跡。而且，之所以要說明多寶的願力，是因為寶塔……
【English Translation】 English version: Xuanchi (name of a person). Manifesting the Bodhisattvas from below widely opens the measure of life, meaning (Sakyamuni Buddha) has long since attained the state of permanence.
Question: Why only clarify these three points (no birth and death of the body, the only Dharmakaya, originally existent)?
Answer: Manifesting the Buddha's body as permanent must possess three meanings. First, the essence has no birth and death; second, it is the only Dharmakaya; third, it is originally existent. Possessing these three aspects, the meaning of permanence is complete. This is explained from the perspective of principle. Moreover, although there are three meanings, they can be summarized into two points. The essence has no birth and death, and it is the only Dharmakaya, which is already the meaning of permanence. Now, it is only unknown whether it is newly attained permanence or long-attained permanence, so the measure of life is spoken of, indicating that (Sakyamuni Buddha) has long since become a Buddha.
Question: Merely manifesting the stupa to prove that what is said is not false should be as Guangzhai (name of a temple) explained it. Why use this to reveal the origin and traces (the source and manifested traces)?
Answer: The following verse says, 'The Tathagata Duobao (name of a Buddha, meaning Many Treasures) and my body, the manifested Buddhas gathered, you should know this meaning.' You should know this meaning. The words of the sages are simple but the meaning is profound, and one cannot understand them only literally, otherwise, one may lose the purpose of the words. Therefore, it is said, 'You should know this meaning' to awaken enlightenment. If the meaning is only to uphold and propagate, then it has already been manifested in words, how can it be said that this meaning is difficult to understand, and why bother saying 'You should know this meaning' again? Moreover, if the manifestation of the stupa is only to prove what was said before, why bother emitting light, gathering Buddhas, opening the stupa, and sitting side by side? What is the intention? Therefore, it is known that all are to reveal the origin and traces.
Question: This is the original vow of Duobao (name of a Buddha, meaning Many Treasures). Opening my stupa must gather manifested Buddhas, which does not represent the meaning of origin and traces.
Answer: If not relying on the power of Duobao's vow, how can manifested Buddhas be gathered to clarify the meaning of origin and traces? It should be known that this meaning is manifested here. Moreover, Duobao indeed has this vow, and the reason for this is that all Buddhas have their own vows, such as Shenzi (Sariputra, one of the ten great disciples of the Buddha) vowing to preach the Three Vehicles in the Pure Land when he becomes a Buddha. Duobao's original vow is to reveal the origin and traces through this stupa, because those who are confused all believe that those who reside in the stupa must be those whose bodies have perished. Therefore, the stupa is used to indicate that the Dharmakaya is permanent and does not perish.
Question: If so, then all Buddhas can use the emergence of stupas to reveal the origin and traces, why only Duobao?
Answer: Indeed, as you asked. But Duobao made this matter his vow, so he revealed the origin and traces. Moreover, the reason for explaining Duobao's vow is because the stupa...
現故寄古佛以明法身常。以本願故集化身以顯本一。以事約而理周。蓋是至人之善巧也。又示多寶因果願行皆悉益物。明塔現謂果益物。舉本願謂因利緣。又涌塔讚歎謂。行益物稱于本願謂愿利緣。又多寶塔涌現則古佛降莚。以本願故化身雲集。時會奉睹則起奇特心。尊敬法華廣植諸善。有斯大益故稱本願也。
問。何以之證涌塔是密開本跡耶。
答。初但尋法華文義已顯。后見華嚴法界品四十一卷。善知識中有安住長者。得不滅度法門。見過去諸佛皆不滅度。開栴檀佛塔戶即得三昧智。過去佛不滅。即法華開塔不滅宜為符契。論舍利有無義。
問。首楞嚴經云本願力故現法。盡三昧力故示碎身舍利。大品即釋此經云。如來碎金剛身作末舍利。此二經明有舍利。新金光明雲。假使水蛭蟲口中生白齒。如來身舍利畢竟不可得。乃至鼠登兔角梯食月除修羅。如來身舍利畢竟不可得。此經無舍利。有無相違云何領會耶。
答。有無之言既是佛說。理無違背。初明有者據佛跡身。后明無者就法身也。又前明有者示同凡夫二乘。故明此身從業報起故有舍利。后明無者不同凡夫二乘。明如來之身是幻化。身非實業報生無身骨也。又大經云。吾今此身即是法身。非是血肉之所成立。若不二而二故開二身。法
【現代漢語翻譯】 現代漢語譯本：現在，寄託古佛（久遠的佛）以闡明法身（佛的真身）常住不變的道理。因為本願（根本的誓願）的緣故，聚集化身（佛爲了度化眾生而顯現的各種身形）以彰顯本源的唯一性。用簡要的事例來涵蓋深遠的道理，這正是至人的巧妙之處。又顯示多寶佛（過去佛）的因果、願行都能夠利益眾生。說明寶塔顯現是果報能夠利益眾生，舉出本願是因緣能夠利益眾生。又涌出寶塔讚歎是行為能夠利益眾生，稱揚本願是誓願能夠利益眾生。又多寶塔涌現，古佛降臨座位，因為本願的緣故，化身雲集。當時集會的人們親眼目睹，就生起奇特的心，尊敬《法華經》，廣泛種植各種善根。因為有這樣大的利益，所以稱之為本願。 問：用什麼來證明涌出寶塔是秘密地開顯本跡（佛的本地和垂跡）呢？ 答：最初只要尋繹《法華經》的文義就已經很明顯了。後來看到《華嚴經·法界品》第四十一卷，善知識（指可以引導人們走向正道的良師益友）中有安住長者，得到不滅度的法門。見到過去諸佛都不滅度。打開栴檀佛塔的門，就得到三昧（佛教的禪定）的智慧。過去佛不滅，與《法華經》開塔不滅應該可以互相印證。下面討論舍利（佛教高僧火化后的遺物）的有無的意義。 問：《首楞嚴經》說，因為本願力的緣故顯現佛法，用盡三昧力的緣故示現碎身舍利。《大品般若經》解釋此經說，如來碎金剛身作成末舍利。這兩部經說明有舍利。《新金光明經》說，假使水蛭蟲口中生出白色的牙齒，如來身舍利畢竟不可能得到。乃至老鼠登上兔子的角做的梯子，吃掉月亮，除去修羅（古印度神話中的一種惡神），如來身舍利畢竟不可能得到。這部經說沒有舍利。有和無相互矛盾，應該如何理解呢？ 答：有和無的說法既然都是佛說的，道理上不會有違背。前面說有，是根據佛的跡身（佛爲了教化眾生而示現的形體）。後面說無，是就法身（佛的真身）而言。又前面說有，是示現與凡夫二乘（聲聞和緣覺）相同，所以說明這個身體是從業報產生的，所以有舍利。後面說無，是不同於凡夫二乘，說明如來的身體是幻化的，身體不是真實的業報所生，沒有身骨。又《大般涅槃經》說，我現在這個身體就是法身，不是血肉所組成的。如果不二而二，所以開顯二身，法身和應身（佛爲了適應不同眾生的根器而顯現的各種身形）。
【English Translation】 English version: Now, we rely on the ancient Buddha (long-past Buddhas) to clarify the principle that the Dharmakaya (the true body of the Buddha) is eternal and unchanging. Due to the original vows (fundamental vows), the manifested bodies (various forms assumed by the Buddha to liberate sentient beings) are gathered to reveal the oneness of the origin. Using concise examples to encompass profound principles, this is the skillful means of the perfect being. It also shows that the causes, effects, vows, and practices of Many Treasures Buddha (a Buddha of the past) can all benefit sentient beings. It explains that the appearance of the stupa benefits sentient beings through its fruition, and citing the original vow benefits sentient beings through its causal conditions. Furthermore, the emergence of the stupa and its praise benefit sentient beings through practice, and praising the original vow benefits sentient beings through vows. Moreover, when the stupa of Many Treasures emerges, the ancient Buddha descends to the seat. Due to the original vow, the manifested bodies gather like clouds. When the assembly at that time witnesses this, they give rise to a sense of wonder, respect the Lotus Sutra, and plant various roots of goodness extensively. Because of such great benefits, it is called the original vow. Question: What evidence is there to prove that the emergence of the stupa is a secret revelation of the original ground and traces (the Buddha's original nature and manifested traces)? Answer: Initially, simply examining the text and meaning of the Lotus Sutra already makes it clear. Later, in the forty-first volume of the Avatamsaka Sutra's 'Entering the Dharma Realm Chapter,' among the good advisors (referring to virtuous teachers and friends who can guide people towards the right path) is the Elder Anzhuzhe, who obtained the Dharma gate of non-extinction. He saw that all Buddhas of the past do not become extinct. Opening the door of the sandalwood Buddha stupa, he immediately obtained the wisdom of samadhi (Buddhist meditation). The non-extinction of the Buddhas of the past and the opening of the stupa in the Lotus Sutra should be mutually corroborating. The following discusses the meaning of the presence or absence of sarira (relics of eminent Buddhist monks after cremation). Question: The Surangama Sutra says that due to the power of the original vow, the Dharma is manifested, and due to the power of samadhi, fragmented-body sarira are shown. The Mahaprajnaparamita Sutra explains this sutra by saying that the Tathagata shatters his diamond body to make powdered sarira. These two sutras explain that there are sarira. The New Golden Light Sutra says that even if white teeth were to grow in the mouth of a leech, it would be impossible to obtain the sarira of the Tathagata's body. Even if a rat were to climb a ladder made of rabbit horns, eat the moon, and remove the Asura (a type of evil deity in ancient Indian mythology), it would be impossible to obtain the sarira of the Tathagata's body. This sutra says that there are no sarira. How should these contradictory statements of presence and absence be understood? Answer: Since both statements of presence and absence are spoken by the Buddha, there should be no contradiction in principle. The former statement of presence is based on the Buddha's trace body (the form manifested by the Buddha to teach sentient beings). The latter statement of absence refers to the Dharmakaya (the true body of the Buddha). Furthermore, the former statement of presence is to show similarity with ordinary beings and the two vehicles (Sravakas and Pratyekabuddhas), so it explains that this body arises from karmic retribution, hence there are sarira. The latter statement of absence is to show difference from ordinary beings and the two vehicles, explaining that the Tathagata's body is illusory, and the body is not born from real karmic retribution, so there are no bones. Moreover, the Mahaparinirvana Sutra says that this body of mine now is the Dharmakaya, not composed of blood and flesh. If it is not two yet two, then the two bodies are revealed, the Dharmakaya and the Nirmanakaya (the body manifested by the Buddha to adapt to the capacities of different beings).
身無舍利應身有舍利。二而不二。即此身名為法身。故無舍利也。
問。大經金剛身品云。雖不常住非唸唸滅。此是何身。若是法身即應常住。若是應身應唸唸滅。云何而言雖不常住非唸唸滅耶。
答。以此問二身義者難可會通。今所明者以四義通之。一者明如來身者即是中道。非唸唸滅故非無常。亦非常住故非是常。非常非無常即中道身也。又非常故不同虛空。下云常法無知猶如虛空。如來有知。是故非常。非唸唸滅不同有為。故如來身非為無為也。又同眾生故非是常住。異眾生故非唸唸滅。故如來之身不可思議也。又存不為有故非常住。亡不為無故非唸唸滅。故如來之身非有非無也。
問。小乘明舍利是金剛。與大乘何異。
答。小乘謂骨是金剛。肉非金剛以傷出血故。大乘明一切堅滿故皆是金剛。無有能傷佛身肉者也。
問。世間金剛以羊角碎之。舍利金剛可得爾耶。
答。不也。唯有如來入金剛三昧。出世間道力能破此身耳。世間之物無能壞者。
問。全身碎身何所表耶。
答。此事適緣。但多寶全身欲表法身常恒。釋迦碎質示應身滅度也。
次論塔表義。
問。多寶佛開本跡二身。塔何所表耶。
答。就事中明依正二果。如前說也。
【現代漢語翻譯】 現代漢語譯本 身無舍利，應身有舍利。二而不二，即此身名為法身（Dharmakaya，佛的法性之身），故無舍利也。
問：大般涅槃經《金剛身品》中說：『雖不常住，非唸唸滅。』這是什麼身？若是法身，即應常住；若是應身（Nirmanakaya，佛的化身），應唸唸滅。為何說雖不常住，非唸唸滅呢？
答：以此來問二身（法身和應身）的意義，難以會通。現在我用四種意義來解釋：一是說明如來（Tathagata，佛的稱號）之身即是中道，非唸唸滅故非無常，亦非常住故非是常。非常非無常，即是中道之身。又非常故不同於虛空，經中說『常法無知猶如虛空，如來有知，是故非常』。非唸唸滅不同於有為法（Samskrta，因緣和合而生的事物），故如來身非為無為法（Asamskrta，非因緣和合而生的事物）。又同於眾生故非是常住，異於眾生故非唸唸滅。故如來之身不可思議也。又存而不執著于有，故非常住；亡而不執著于無，故非唸唸滅。故如來之身非有非無也。
問：小乘（Hinayana）認為舍利是金剛，與大乘（Mahayana）有何不同？
答：小乘認為骨頭是金剛，肉不是金剛，因為受傷會出血。大乘認為一切堅固充滿的都是金剛，沒有能傷害佛身肉的。
問：世間的金剛可以用羊角擊碎，舍利金剛也可以這樣嗎？
答：不能。只有如來進入金剛三昧（Vajra Samadhi，堅固的禪定），以出世間的道力才能破此身。世間之物沒有能破壞它的。
問：全身舍利和碎身舍利，各表示什麼？
答：這只是隨緣而起。但多寶佛（Prabhutaratna Buddha）全身舍利，是想表示法身常恒；釋迦牟尼佛（Sakyamuni Buddha）碎身舍利，是表示應身滅度。
接下來討論塔所代表的意義。
問：多寶佛開啟本跡二身，塔代表什麼？
答：就事相上來說，代表依報和正報二果，如前面所說。
【English Translation】 English version If the physical body has no relics, the response body should have relics. Two but not two, this body is called Dharmakaya (法身, the Dharma body of the Buddha), therefore there are no relics.
Question: The 'Diamond Body' chapter of the Mahaparinirvana Sutra says: 'Although not permanent, it is not annihilated moment by moment.' What kind of body is this? If it is the Dharmakaya, it should be permanent; if it is the Nirmanakaya (應身, the manifestation body of the Buddha), it should be annihilated moment by moment. Why is it said that although it is not permanent, it is not annihilated moment by moment?
Answer: Using this to question the meaning of the two bodies (Dharmakaya and Nirmanakaya) is difficult to understand. Now I will explain it with four meanings: First, the body of the Tathagata (如來, the Thus Come One) is the Middle Way, not annihilated moment by moment, therefore not impermanent; also not permanent, therefore not permanent. Not permanent and not impermanent is the Middle Way body. Also, not permanent, therefore different from emptiness. The sutra says, 'The permanent dharma is without knowledge, like emptiness; the Tathagata has knowledge, therefore it is not permanent.' Not annihilated moment by moment, therefore different from conditioned phenomena (Samskrta, 有為法, things arising from causes and conditions), so the Tathagata's body is not unconditioned (Asamskrta, 無為法, things not arising from causes and conditions). Also, the same as sentient beings, therefore not permanent; different from sentient beings, therefore not annihilated moment by moment. Therefore, the Tathagata's body is inconceivable. Also, existing without attachment to existence, therefore not permanent; ceasing without attachment to non-existence, therefore not annihilated moment by moment. Therefore, the Tathagata's body is neither existent nor non-existent.
Question: The Hinayana (小乘) school believes that relics are diamond-like, how is it different from the Mahayana (大乘) school?
Answer: The Hinayana school believes that bones are diamond-like, but flesh is not diamond-like because it bleeds when injured. The Mahayana school believes that everything solid and full is diamond-like, and nothing can harm the Buddha's flesh.
Question: Worldly diamonds can be broken with a ram's horn, can diamond relics be broken in this way?
Answer: No. Only the Tathagata, entering the Vajra Samadhi (金剛三昧, diamond-like concentration), with the power of the supramundane path, can break this body. Worldly things cannot destroy it.
Question: What do whole-body relics and fragmented relics represent?
Answer: This is just arising from conditions. But the whole-body relics of Prabhutaratna Buddha (多寶佛) are meant to represent the permanence of the Dharmakaya; the fragmented relics of Sakyamuni Buddha (釋迦牟尼佛) represent the passing away of the Nirmanakaya.
Next, let's discuss the meaning represented by the stupa.
Question: Prabhutaratna Buddha reveals the two bodies of origin and manifestation, what does the stupa represent?
Answer: In terms of phenomena, it represents the two fruits of the environment and the reward body, as mentioned earlier.
言所表者塔表成人之萬德。佛表萬德所成人。
問。涌出表何義耶。
答。略明二義。一表能化隱顯適緣。緣感則顯緣謝則隱。如日喻品明山障故隱無障故顯。此經云。時我及眾僧俱出靈鷲山即緣感故出。是諸眾生類過阿僧祇劫不聞三寶名。無感故隱。與大經不異。不應云彼經明常住此教無常也。二者所化眾生佛性涅槃本自有之。如塔在地下裂地而出。涅槃本有。煩惱覆故不見。煩惱地裂則便顯現。如生公之說也。論集化佛。
問。何故放光通照十方。然後化佛乃集。
答。不光照而忽集即是當時化作。而十方無有實佛便不得顯跡多本一義也。又若不放光照即無因緣。故佛不得集。今會集佛必有因緣也。
問。何不集餘十方佛。而集釋迦分身耶。
答。集余佛者不得顯釋迦是應跡也。又欲顯二種本跡。以多寶並坐顯十方諸佛如來同共一法身。又集釋迦分身故顯一佛自有本跡。
問。集分身佛為顯釋迦之與化佛皆是跡。為偏顯釋迦是跡耶。
答。通具二義。別則正顯釋迦為跡。所以然者。自昔已來執二乘為實教。丈六為真身。上已明二乘非實教。今次顯丈六非真身。凈土中不必有此二執。故偏顯釋迦也。
問。云何以化佛顯釋迦為跡耶。
答。上已說之
【現代漢語翻譯】 現代漢語譯本： 言語所表達的塔，象徵著成就者的萬德（無數的功德）。佛像征著由萬德所成就的覺悟者。 問：涌出（從地裡涌出）象徵著什麼意義呢？ 答：簡略地說明兩種意義。一是象徵能教化者隱沒和顯現適應因緣。因緣感應則顯現，因緣消逝則隱沒。如同《日喻品》所說，因為山的阻礙所以隱沒，沒有阻礙所以顯現。這部經中說：『當時我與眾僧都從靈鷲山出來』，就是因緣感應而出現。這些眾生在無數阿僧祇劫中沒有聽聞三寶（佛、法、僧）之名，沒有感應所以隱沒。這與《大般涅槃經》沒有不同。不應該說那部經說明常住，這部經教導無常。二是所教化的眾生，其佛性涅槃本來就具有。如同塔在地下，裂地而出。涅槃本來就有，因為煩惱覆蓋所以看不見。煩惱的土地裂開，涅槃就顯現出來。如同生公（竺道生）所說。論述聚集化身佛。 問：為什麼先放光普照十方，然後化身佛才聚集呢？ 答：不放光普照就突然聚集，那就是當時化現出來的。而十方沒有真實的佛，就不能夠顯示多本歸一的意義。又如果不是放光普照就沒有因緣，所以佛不能聚集。現在會集佛必定有因緣。 問：為什麼不聚集其餘十方佛，而聚集釋迦（釋迦牟尼佛）的分身呢？ 答：聚集其餘佛就不能夠顯示釋迦是應跡（應化之身）。又想要顯示兩種本跡（根本與示現）。用多寶（多寶如來）並坐來顯示十方諸佛如來共同具有一個法身。又聚集釋迦分身，所以顯示一佛自身具有本跡。 問：聚集分身佛是爲了顯示釋迦與化身佛都是跡，還是偏重顯示釋迦是跡呢？ 答：普遍具有兩種意義。分別來說，主要顯示釋迦是跡。之所以這樣說，是因為從前以來執著二乘（聲聞乘和緣覺乘）為真實的教法，丈六金身（佛像）為真身。上面已經說明二乘不是真實的教法，現在接著顯示丈六金身不是真身。凈土中不必有這兩種執著，所以偏重顯示釋迦是跡。 問：怎樣用化身佛來顯示釋迦是跡呢？ 答：上面已經說過了。
【English Translation】 English version: The tower represented by words symbolizes the myriad virtues (countless merits) of an accomplished being. The Buddha symbolizes the enlightened one accomplished by these myriad virtues. Question: What does the emerging (from the earth) symbolize? Answer: Briefly, it signifies two meanings. First, it symbolizes that the ability to transform manifests and disappears according to conditions. When conditions are ripe, it appears; when conditions cease, it disappears. As stated in the 『Parable of the Herbs』 chapter, it is hidden due to mountain obstructions and appears when there are no obstructions. This sutra says: 『At that time, I and the assembly of monks all emerged from Mount Gridhrakuta,』 which means it appeared due to the ripening of conditions. These sentient beings have not heard the names of the Three Jewels (Buddha, Dharma, Sangha) for countless asamkhya kalpas (incalculable eons), so it is hidden due to the lack of conditions. This is no different from the Nirvana Sutra. It should not be said that the Nirvana Sutra teaches permanence while this sutra teaches impermanence. Second, the Buddha-nature and Nirvana of the beings to be transformed are inherent. It is like a tower under the ground, splitting the earth and emerging. Nirvana is inherent, but it is unseen because it is covered by afflictions. When the earth of afflictions splits open, Nirvana appears. This is as Master Sheng (Zhu Daosheng) said. Discussing the gathering of transformation Buddhas. Question: Why does the Buddha emit light that illuminates the ten directions before the transformation Buddhas gather? Answer: If they gathered suddenly without emitting light, it would mean they were created at that moment. And if there were no real Buddhas in the ten directions, the meaning of many manifestations returning to one could not be shown. Also, if there were no emission of light, there would be no conditions, so the Buddhas could not gather. Now, the gathering of Buddhas must have a cause. Question: Why not gather the other Buddhas from the ten directions, but instead gather the emanations of Shakyamuni (Sakyamuni Buddha)? Answer: Gathering the other Buddhas would not show that Shakyamuni is an emanation (manifestation body). Also, it is to show two kinds of origin and manifestation (fundamental and manifested). The joint seating of Prabhutaratna (Many Jewels Tathagata) shows that all the Buddhas and Tathagatas in the ten directions share one Dharma body. Also, gathering the emanations of Shakyamuni shows that one Buddha himself has both origin and manifestation. Question: Does the gathering of emanation Buddhas show that both Shakyamuni and the transformation Buddhas are manifestations, or does it emphasize that Shakyamuni is a manifestation? Answer: It generally has both meanings. Specifically, it mainly shows that Shakyamuni is a manifestation. The reason for this is that, from the past, people have clung to the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) as the true teaching, and the sixteen-foot golden body (Buddha image) as the true body. It has already been explained above that the Two Vehicles are not the true teaching, and now it is further shown that the sixteen-foot golden body is not the true body. There is no need to have these two attachments in the Pure Land, so it emphasizes that Shakyamuni is a manifestation. Question: How do the transformation Buddhas show that Shakyamuni is a manifestation? Answer: It has already been explained above.
今當更解尋本跡義者必本妙而跡粗。而今乃以釋迦之粗為本。凈土之妙為跡者。則知釋迦非複本矣。釋迦既非複本則丈六非真身也。又一事之中得雙顯二義。以釋迦指凈土為化跡。則凈土佛非實身。釋迦之粗必非妙身。則知釋迦亦為跡矣。是以二身皆悉是跡。然後始知法身妙極為化之本也。論變土義。
問。何故不但一集佛一變土。而三集三變耶。
答。就事言之一集一變則昧不覺土曠佛多。今令覺知佛多土曠。故三集三變也。又諸佛常用三事如三試等。又有所表者。以心垢土穢心凈故土凈。三根眾生心垢應凈故三變土也。
問。是何等心垢耶。
答。謂丈六為實身生滅為至極。此二乘曲見即是垢也。
問。何故唯留此會移諸天人置於他方耶。
答。此會之眾有三因緣。一者久積凈心應見凈土。二積見佛因緣應見多佛。三應聞本跡皆得領悟。如分別功德品十二種利益。故留此會也。其餘人天無三因緣故移之也。
問。何故不即令在座不見凈土。如華嚴入法界品廣明凈土。二乘不見耶。
答。亦是顯有因緣者故住。無因緣者故移之。若不移之則此義不顯也。華嚴欲顯二乘不能見故留之在會。若移之者或言二乘能見菩薩事也。
問。今亦應留人天令在會不見。
【現代漢語翻譯】 現代漢語譯本：現在應當進一步解釋『尋本跡義』，原本是『本』（根本）為妙，而『跡』（示現）為粗。但現在卻以釋迦牟尼佛的『粗』為本，以凈土的『妙』為跡，那麼就知道釋迦牟尼佛不再是根本了。釋迦牟尼佛既然不再是根本，那麼丈六金身（指釋迦牟尼佛的應化身）就不是真身了。又在一件事中可以同時顯現兩種含義，以釋迦牟尼佛指示凈土為化跡，那麼凈土的佛就不是實身。釋迦牟尼佛的『粗』必定不是妙身，那麼就知道釋迦牟尼佛也是『跡』了。因此，兩個身（應身和報身）都是示現的『跡』，然後才開始知道法身（Dharmakaya）的妙才是化現的根本。下面討論『變土義』。
問：為什麼不只在一處佛集會時變現一次凈土，而是三次集會三次變現呢？
答：就事相上來說，一次集會一次變現，就會讓人迷惑而不能覺察到凈土的廣闊和佛的眾多。現在爲了讓人覺知佛的眾多和凈土的廣闊，所以三次集會三次變現。而且諸佛常常使用三種事物，比如三種考驗等。另外，也有所表徵，因為心有污垢所以國土污穢，心清凈所以國土清凈。三根（指上、中、下三種根器）的眾生心有污垢，應該清凈，所以三次變現國土。
問：這是什麼樣的心垢呢？
答：認為丈六金身是實身，生滅是至極的真理，這種二乘（聲聞乘和緣覺乘）的片面見解就是心垢。
問：為什麼只留下這次法會的聽眾，而將諸天人和阿修羅移到其他地方呢？
答：這次法會的聽眾有三種因緣：一是長久積累清凈心，應該見到凈土；二是積累了見佛的因緣，應該見到多佛；三是應該聽聞本跡，都能領悟。如《分別功德品》中所說的十二種利益，所以留下這次法會的聽眾。其餘的人天沒有這三種因緣，所以將他們移走。
問：為什麼不立即讓在座的聽眾看到凈土，就像《華嚴經·入法界品》中廣泛闡明凈土那樣，而二乘卻不能見到呢？
答：這也是爲了顯示有因緣的人才能留下，沒有因緣的人就被移走。如果不移走，那麼這個道理就不能顯現。 《華嚴經》想要顯示二乘不能見到，所以讓他們留在法會中。如果移走他們，或許會有人說二乘也能見到菩薩的事情。
問：現在也應該留下一些人天，讓他們在法會中也看不到凈土。
【English Translation】 English version: Now we should further explain the meaning of 'seeking the origin and traces' (尋本跡義). Originally, the 'origin' (本) is subtle, while the 'traces' (跡) are coarse. But now, if we take Shakyamuni's (釋迦) 'coarse' as the origin and the Pure Land's (凈土) 'subtle' as the traces, then we know that Shakyamuni is no longer the origin. Since Shakyamuni is no longer the origin, then the sixteen-foot golden body (丈六) (referring to Shakyamuni's manifested body) is not the true body. Furthermore, within one matter, two meanings can be simultaneously revealed. If we take Shakyamuni pointing to the Pure Land as a manifested trace, then the Buddha of the Pure Land is not the real body. Shakyamuni's 'coarse' must not be the subtle body, then we know that Shakyamuni is also a 'trace'. Therefore, both bodies (the manifested body and the reward body) are all manifested 'traces', and then we begin to know that the subtlety of the Dharmakaya (法身) is the origin of transformation. Now, let's discuss the 'meaning of transforming the land' (變土義).
Question: Why not transform the Pure Land only once at one Buddha assembly, but transform it three times at three assemblies?
Answer: In terms of phenomena, one assembly and one transformation would obscure the awareness of the vastness of the Pure Land and the multitude of Buddhas. Now, to make people aware of the multitude of Buddhas and the vastness of the Pure Land, therefore, there are three assemblies and three transformations. Moreover, Buddhas often use three things, such as three trials, etc. In addition, there is also something symbolized, because the mind is defiled, so the land is impure; the mind is pure, so the land is pure. Sentient beings of the three roots (三根) (referring to the three types of capacities: superior, medium, and inferior) have defiled minds that should be purified, therefore, the land is transformed three times.
Question: What kind of mental defilement is this?
Answer: Considering the sixteen-foot golden body as the real body and birth and death as the ultimate truth, this one-sided view of the Two Vehicles (二乘) (Śrāvakayāna and Pratyekabuddhayāna) is mental defilement.
Question: Why only leave the audience of this assembly and move the devas (天人) and asuras to other places?
Answer: The audience of this assembly has three causes and conditions: first, they have accumulated pure minds for a long time and should see the Pure Land; second, they have accumulated the causes and conditions to see the Buddha and should see many Buddhas; third, they should hear about the origin and traces and be able to comprehend them all. As the twelve kinds of benefits mentioned in the 'Chapter on Distinguishing Merits' (分別功德品), therefore, this assembly is left. The rest of the devas and humans do not have these three causes and conditions, so they are moved away.
Question: Why not immediately let the audience in the assembly see the Pure Land, just like the 'Chapter on Entering the Dharma Realm' (入法界品) in the Avatamsaka Sutra (華嚴經) extensively explains the Pure Land, but the Two Vehicles cannot see it?
Answer: This is also to show that those with causes and conditions are left behind, and those without causes and conditions are moved away. If they are not moved away, then this principle cannot be revealed. The Avatamsaka Sutra wants to show that the Two Vehicles cannot see it, so they are left in the assembly. If they are moved away, perhaps someone would say that the Two Vehicles can also see the affairs of the Bodhisattvas.
Question: Now, some devas and humans should also be left behind so that they cannot see the Pure Land in the assembly.
答。華嚴中二乘人初不見。后承佛力故見。今此人天都無見義。故移之慾顯四凈義。一化主凈。二土凈。三教凈。四徒眾凈。不移人天者則眾不凈也。
問。明土凈既變土令凈。何不變眾令凈耶。如凈名會一切大眾悉皆得見坐寶蓮華。
答。此眾罪垢何由得然。維摩之會此是應悟者耳。
問。壽量品云吾凈土不毀。今何故三變而成凈土耶。
答。凈土多門下明異質同處義。故凈土不毀。穢土被燒。今明同質同處義。故三變而成凈。同質者一凈質。一處者無兩質共處也。
問。何故爾耶。
答。今表眾生心垢應變而成凈故土變。又表佛身既非復實身。則正果變故依果亦變。以依果既變表正果將變也。下時眾謂佛無常國土磨滅。故明常在靈鷲山凈土不毀。明義不同故有變不變也。又有四句。一土凈人凈。如化佛將一菩薩來凈土中也。二者土凈人雜。如娑婆土凈而會有五乘之眾。三土雜人雜。四土雜人凈。此已如身子章明也。
問。將一菩薩及在樹下居獅子座皆何所表耶。
答。世界悉檀法應如是同來影向。座以安身樹以覆體。遣使問訊故將一侍者。若有所表者法身不二。故侍者唯一。
問。若爾下云地涌既有多眾。應表法身是多不耶。
答。下方明
眾多者顯久已成佛。故所化眾多也。樹以立為義。今明開寶塔樹立法身也。昔懼物起謗故不得顯壽長遠。今道緣既發故喜無畏。所以居樹師子座也。
問。此品多寶三過發言。有何益耶。
答。初明塔涌。欲表非是孤墳有靈覺故發聲也。次開塔竟復發聲者。前雖發聲猶未見形。恐前所發者非是佛聲。故現形表口自發聲。最後發聲者。多寶不滅雖彰釋迦不生未顯。故攜之並坐欲顯釋迦不生故復發聲也。次論提婆達多品。
有人疑此品都應非次第。或非佛說。今明不然。定是次第亦是佛說。晚見論云。為調達受記顯如來無怨心。故當知是佛說也。次寶塔品後者密開本跡。有二種。一者就佛事而開本跡。即是寶塔現分身集也。二舉例密開本跡。即此品是也。調達跡身惡而本非惡者。釋迦跡示生滅本實不生滅也。又此經云開方便門示真實義。非但開一種方便門。通開一切方便門示一切真實義。從經初來至寶塔品明約善開方便門顯真實義。今就惡明開方便門云真實義。一切三世十方佛菩薩不出善惡違順二方便。如釋迦等為善方便用。調達為惡方便用者。不言昔是方便。故方便門閉。今開是方便門。故方便門開惡既是方便。善即是真實也。如此善惡皆欲引眾生歸善。故若違若順皆順也。又大品云有威儀非威儀。
【現代漢語翻譯】 現代漢語譯本 眾多聽眾顯示（多寶佛）成佛已經很久了。因此他所教化的眾生也眾多。『樹』在這裡以『立』為意義。現在說明開啟寶塔，樹立佛的法身。過去是害怕有人因此事而誹謗，所以不能顯示（釋迦摩尼佛）壽命長遠。現在因為得道的機緣已經成熟，所以（釋迦摩尼佛）歡喜而無所畏懼，因此安坐在樹下的獅子座上。
問：在這一品中，多寶佛三次發出聲音，有什麼益處呢？
答：第一次說明寶塔涌現，是爲了表明這不是一座孤零零的墳墓，而是有靈覺的，所以才發出聲音。第二次在打開寶塔后再次發出聲音，是因為之前雖然發出了聲音，但還沒有顯現形體，恐怕之前發出的聲音不是佛的聲音，所以顯現形體表明是口中自己發出的聲音。最後一次發出聲音，是因為多寶佛不滅，雖然彰顯了釋迦摩尼佛不生，但還沒有完全顯現。所以（多寶佛）邀請（釋迦摩尼佛）一同坐下，想要顯現釋迦摩尼佛不生，所以再次發出聲音。接下來討論《提婆達多品》。
有人懷疑這一品完全不符合次第，或者不是佛所說。現在說明不是這樣的，一定是符合次第的，也是佛所說的。晚期的論著中說，爲了提婆達多（Devadatta）受記，顯示如來（Tathagata）沒有怨恨之心，所以應當知道是佛所說的。其次，《寶塔品》後面是秘密地開啟本跡，有兩種。一種是就佛事而開啟本跡，就是寶塔顯現，分身聚集。另一種是舉例秘密地開啟本跡，就是這一品。提婆達多跡象上是惡的，但本質上不是惡的，釋迦摩尼佛跡象上顯示生滅，但本質上實際上是不生不滅的。而且這部經說開啟方便之門，顯示真實之義，不是隻開啟一種方便之門，而是普遍地開啟一切方便之門，顯示一切真實之義。從經文開始到《寶塔品》，說明通過善來開啟方便之門，顯現真實之義。現在就惡來說明開啟方便之門，顯示真實之義。一切三世十方佛菩薩都離不開善惡違順兩種方便。如釋迦摩尼佛等是作為善的方便來使用，提婆達多是作為惡的方便來使用。不說過去是方便，所以方便之門關閉。現在開啟是方便之門，所以方便之門開啟，惡既然是方便，善就是真實。這樣善惡都是想要引導眾生歸於善，所以無論是違背還是順從，都是順從。又《大品般若經》說有威儀和非威儀。
【English Translation】 English version The assembly shows that (Prabhutaratna Buddha) has become a Buddha for a long time. Therefore, the beings he has transformed are also numerous. 'Tree' here is defined as 'establishment'. Now it is explained that opening the Treasure Pagoda establishes the Dharmakaya of the Buddha. In the past, it was feared that people would slander this matter, so it was not possible to show (Sakyamuni Buddha's) long life. Now that the opportunity to attain the Way has matured, (Sakyamuni Buddha) is joyful and fearless, so he sits on the lion throne under the tree.
Question: In this chapter, what is the benefit of Prabhutaratna (Many Treasures) Buddha speaking three times?
Answer: The first explanation of the emergence of the Treasure Pagoda is to show that this is not a solitary tomb, but has spiritual awareness, so it emits a sound. The second time it emits a sound after opening the Treasure Pagoda is because although it emitted a sound before, it had not yet manifested a form, and it was feared that the sound emitted before was not the voice of the Buddha, so it manifested a form to show that the sound came from its own mouth. The last time it emits a sound is because Prabhutaratna Buddha's non-extinction, although it highlights Sakyamuni Buddha's non-birth, it has not been fully manifested. Therefore, (Prabhutaratna Buddha) invites (Sakyamuni Buddha) to sit together, wanting to show Sakyamuni Buddha's non-birth, so he emits a sound again. Next, we will discuss the 'Devadatta Chapter'.
Some people suspect that this chapter is completely out of order, or not spoken by the Buddha. Now it is explained that this is not the case, it must be in order, and it was spoken by the Buddha. Later treatises say that in order to predict the future Buddhahood of Devadatta (Devadatta), it shows that the Tathagata (Tathagata) has no resentment, so it should be known that it was spoken by the Buddha. Secondly, the latter part of the 'Treasure Pagoda Chapter' secretly reveals the original and manifested aspects, there are two kinds. One is to reveal the original and manifested aspects in terms of the Buddha's activities, that is, the Treasure Pagoda appears and the incarnations gather. The other is to secretly reveal the original and manifested aspects by giving examples, that is, this chapter. Devadatta's manifested aspect is evil, but his essence is not evil, Sakyamuni Buddha's manifested aspect shows birth and death, but his essence is actually neither born nor dies. Moreover, this sutra says to open the gate of expedient means and show the meaning of truth, not only to open one kind of gate of expedient means, but to universally open all gates of expedient means and show all meanings of truth. From the beginning of the sutra to the 'Treasure Pagoda Chapter', it explains that through good to open the gate of expedient means and manifest the meaning of truth. Now, in terms of evil, it explains to open the gate of expedient means and show the meaning of truth. All Buddhas and Bodhisattvas in the three periods of time and the ten directions cannot be separated from the two expedient means of good and evil, compliance and opposition. For example, Sakyamuni Buddha and others are used as good expedient means, and Devadatta is used as an evil expedient means. It is not said that the past was expedient, so the gate of expedient means is closed. Now opening is the gate of expedient means, so the gate of expedient means is opened, since evil is expedient, good is truth. In this way, both good and evil want to guide sentient beings to return to good, so whether it is opposition or compliance, it is compliance. Also, the 'Mahaprajnaparamita Sutra' says there is dignified behavior and undignified behavior.
非威儀即變常合道。攝大乘論中明菩薩作。具足十惡五逆。
問。菩薩作十惡五逆為實作為變化作耶。
答。具二作也。一者化殺。如金剛神殺童子。二者實殺。如殺五百婆羅門。所以須實殺者。攝大乘論云。菩薩更無餘方便度之。唯應有殺可以度之。故行殺等事也。又束此二方便歸非善非惡不可示也。而能善能惡即妙法華用也。又以三種方便。一者凡夫方便。二者二乘方便。三者大乘方便。調達為重惡謂凡夫方便。富樓那等現聲聞為二乘方便。釋迦為佛方便。上來已開二方便門。今次開凡夫方便門故說此品。又發三跡。初發多寶滅跡明不滅。次發釋迦生跡明不生。后發調達惡跡明非惡。又難曰。言釋迦昔無常今無常。亦應調達昔惡今猶惡也。若昔說調達惡今發跡故明非惡者。釋迦亦然矣。又昔記調達當成辟支佛。今開調達久為大行。則昔方便示小而實是大者。當知釋迦實常示現無常耳。又說此品者為欲成嘆經勸人弘宣故來。上品已明往古多寶佛自來俱共說法華。明福深功重勸人弘宣。今釋迦復引調達為證。明調達過去世為我說法華經。故今得成佛。是故法華功用難思議。應須受持。提婆達多此言天熱。提婆言天達多名熱。初生之時天人心熱。以其將造逆罪故。斛飯王之子阿難之兄。從所說之人為名。故
【現代漢語翻譯】 現代漢語譯本 非威儀即變常合道。《攝大乘論》中說明菩薩的行為，包括具足十惡和五逆。
問：菩薩所作的十惡五逆，是真實的作為還是變化示現的作為？
答：包含兩種作為。一是變化示現的殺，例如金剛神殺死童子。二是真實的殺，例如殺死五百婆羅門。之所以需要真實的殺，是因為《攝大乘論》說，菩薩沒有其他方便可以度化他們，只有通過殺才能度化。所以才會有殺等行為。又可以將這兩種方便歸結為非善非惡，難以明確指明。而能善能惡，正是《妙法蓮華經》的運用。又可以分為三種方便：一是凡夫的方便，二是二乘（聲聞、緣覺）的方便，三是大乘的方便。調達（Devadatta）的重惡行為是凡夫的方便。富樓那（Purna）等人示現聲聞是二乘的方便。釋迦（Sakyamuni）示現成佛是大乘的方便。前面已經開啟了二乘方便之門，現在開啟凡夫方便之門，所以宣說此品。又顯發三種跡象：最初顯發多寶（Prabhutaratna）滅跡，表明不滅；其次顯發釋迦生跡，表明不生；最後顯發調達惡跡，表明非惡。又有人提問說：如果說釋迦過去是無常的，現在也是無常的，那麼調達過去是惡的，現在也應該是惡的。如果說過去說調達是惡的，現在因為顯發其本跡而表明他並非惡，那麼釋迦也是一樣的。又過去授記調達將來會成就辟支佛（Pratyekabuddha），現在揭示調達早已是大菩薩的修行。那麼過去方便示現小乘，而實際上是大乘。應當知道釋迦實際上是常住的，只是示現無常罷了。又宣說此品，是爲了成就讚歎經典，勸人弘揚宣講的緣故。上一品已經說明往古的多寶佛親自前來，共同宣講《法華經》，表明福德深厚，功德重大，勸人弘揚宣講。現在釋迦又引用調達作為證明，說明調達過去世為我說《法華經》，所以現在得以成佛。因此，《法華經》的功用難以思議，應當受持。提婆達多（Devadatta），此言天熱。提婆（Deva）是天，達多（datta）是熱的意思。初生之時，天人心熱，因為他將要造作逆罪的緣故。他是斛飯王（Suklodana）的兒子，阿難（Ananda）的哥哥。從所說之人來命名，所以叫提婆達多。
【English Translation】 English version Non-dignified behavior is actually a transformation that constantly aligns with the Dao. The Mahāyānasaṃgraha explains that a Bodhisattva may engage in actions that encompass the ten evils and five rebellious acts.
Question: Are the ten evils and five rebellious acts performed by a Bodhisattva real actions or transformative manifestations?
Answer: They encompass both types of actions. First, there are transformative killings, such as the Vajra deity killing a child. Second, there are real killings, such as killing five hundred Brahmins. The reason for needing real killings is that the Mahāyānasaṃgraha states that the Bodhisattva has no other expedient means to liberate them; only through killing can they be liberated. Therefore, actions such as killing are performed. Furthermore, these two expedient means can be categorized as neither good nor evil, making them difficult to clearly define. However, the ability to be both good and evil is precisely the application of the Lotus Sutra. Additionally, there are three types of expedient means: first, the expedient means of ordinary beings; second, the expedient means of the two vehicles (Śrāvaka and Pratyekabuddha); and third, the expedient means of the Mahayana. Devadatta's (Devadatta) grave evil actions are the expedient means of ordinary beings. Purna (Purna) and others manifesting as Śrāvakas are the expedient means of the two vehicles. Sakyamuni (Sakyamuni) manifesting as a Buddha is the expedient means of the Mahayana. The door of the two vehicles' expedient means has already been opened; now, the door of the ordinary beings' expedient means is being opened, hence the explanation of this chapter. Furthermore, three traces are revealed: first, Prabhutaratna's (Prabhutaratna) disappearance reveals non-extinction; second, Sakyamuni's birth reveals non-arising; and third, Devadatta's evil trace reveals non-evil. Someone may ask: If Sakyamuni was impermanent in the past and is impermanent now, then Devadatta was evil in the past and should still be evil now. If it is said that Devadatta was considered evil in the past, but now, due to the revelation of his original trace, he is shown to be non-evil, then the same should apply to Sakyamuni. Furthermore, in the past, it was predicted that Devadatta would become a Pratyekabuddha; now, it is revealed that Devadatta has long been a great Bodhisattva in practice. Therefore, the expedient means of the past showed the small vehicle, but in reality, it is the great vehicle. It should be understood that Sakyamuni is actually permanent but only manifests impermanence. Moreover, this chapter is being taught to accomplish the praise of the sutra and to encourage people to propagate and proclaim it. The previous chapter already explained that Prabhutaratna Buddha of the ancient past personally came to jointly preach the Lotus Sutra, indicating profound blessings and great merit, encouraging people to propagate and proclaim it. Now, Sakyamuni is again using Devadatta as proof, explaining that Devadatta preached the Lotus Sutra to me in a past life, so he is now able to attain Buddhahood. Therefore, the function of the Lotus Sutra is inconceivable and should be upheld. Devadatta (Devadatta), this means 'heavenly heat'. Deva (Deva) means 'heaven', and datta (datta) means 'heat'. At the time of his birth, the hearts of the heavenly beings were heated because he was about to commit rebellious sins. He was the son of King Suklodana (Suklodana) and the brother of Ananda (Ananda). He is named after the person being spoken about, hence the name Devadatta.
以目品也。
問。昔明調達造三逆罪。其事云何。
答。釋論云。佛初成道度結髮梵志千人。后還本國。諸弟子雖得道跡而苦行。來久容色燋悴不光顯。世尊父王即敕國中豪貴子等應盡資之身並令出家。調達於時入道而無信心。但欲學通不欲求佛道。得通已后遂便失之。求徒眾佛不許之。於是遂造逆罪。初則破僧。以犯戒人不得破僧。故知前未犯餘罪而前破僧破。僧已后次推巖厭佛。金剛神以杵擲石。石破傷佛大指出血。故次出佛身血。華色比丘尼得羅漢果見其傷佛指而呵責之。調達以拳打比丘尼。尼眼出血死。故次殺羅漢。具三逆羅。次第如是也。此中釋調達造逆次第。與律中明不異也。論本跡義釋壽量信解等品。
問曰。信解品云。長者居師子座眷屬圍繞。乃至脫珍御服著弊垢衣。此約何義明於本跡耶。
答。有人言嚴飾上服譬法身。著弊垢衣喻隱本垂跡。
評曰。今以四義推之非法身也。一者大士。入法身之境形不可以像測。心不可以智知。今明眷屬宗待則形有方所。羅列寶物譬闡揚道教。既是言像之域知非法身。二者舊經師云。中止一城譬垂跡作佛不廢家業化諸高行。若是法身斯言失矣。三者喚子不得遠領方便品一乘化物不從。上既顯跡今何猶領本。四者喚子不得近領譬喻求
【現代漢語翻譯】 現代漢語譯本 以目品也。
問：昔日提婆達多（Devadatta，佛陀的堂兄，後背叛佛陀）造作三逆罪，其事如何？
答：《釋論》中說，佛陀最初成道后，度化了一千名結髮梵志（ascetic）。後來回到自己的國家，弟子們雖然證得了道跡，但因為苦行，時間長了容顏憔悴，不夠光鮮。世尊的父王（凈飯王，Śuddhodana）就敕令國內的豪門貴族子弟，應該盡力資助他們，並讓他們出家。提婆達多當時入了佛門，卻沒有信心，只想學神通，不想求佛道。得到神通之後，隨即又失去了。他想招收徒眾，佛陀不允許。於是就造作了逆罪。最初是破僧（分裂僧團）。因為犯戒的人不得破僧，所以知道他之前沒有犯其他罪，而是先破僧。破僧之後，接著是推巖壓佛。金剛神（Vajra-dhara）用杵擲石頭，石頭破裂，傷了佛陀的大腳趾，出了血。所以接著是出佛身血。蓮華色比丘尼（Utpalavarna，一位證得阿羅漢果位的比丘尼）見到他傷了佛陀的腳趾，就呵斥他。提婆達多用拳頭打比丘尼，比丘尼眼睛出血而死。所以接著是殺羅漢。具足了三逆罪。次第就是這樣。這裡解釋提婆達多造逆的次第，與律藏中說明的沒有不同。論述本跡義，解釋《壽量品》（Chapter on the Duration of Life of the Tathagata）、《信解品》（Chapter on Faith and Understanding）等。
問：信解品中說，長者坐在師子座上，眷屬圍繞，乃至脫下珍貴的御服，穿上破舊的衣服。這是用什麼意義來闡明本跡呢？
答：有人說，嚴飾的上服譬喻法身（Dharmakaya，佛的法性之身），穿上破舊的衣服譬喻隱沒本源而垂跡（示現應化之身）。
評：現在用四種意義來推論，這不是法身。一是大士進入法身的境界，形體不可以形象來測度，心意不可以智慧來了解。現在說明眷屬宗待，那麼形體就有方所。羅列寶物譬喻闡揚道教。既然是言語形象的領域，就知道不是法身。二是舊經師說，中止在一城譬喻垂跡作佛，不廢家業，化度各種高尚的行為。如果是法身，這種說法就錯了。三是呼喚兒子不得遠領，譬喻《方便品》（Chapter on Expedients）中一乘化物不從本源。既然已經顯現了垂跡，現在為何還要領會本源？四是呼喚兒子不得近領，譬喻求道。
【English Translation】 English version On the Chapter of the Eye.
Question: In the past, Devadatta (佛陀的堂兄，後背叛佛陀) committed the three rebellious acts. What were they?
Answer: The Shìlùn (釋論) says: When the Buddha first attained enlightenment, he converted a thousand ascetics (結髮梵志) who wore their hair in topknots. Later, he returned to his country. Although his disciples had attained the path, they were emaciated and their complexions were dull due to their ascetic practices. The World-Honored One's father (凈飯王, Śuddhodana) then ordered the sons of the country's wealthy and noble families to provide them with resources and to renounce the world. Devadatta entered the Buddhist order at that time, but he lacked faith. He only wanted to learn supernatural powers and did not seek the Buddha's path. After obtaining these powers, he soon lost them. He wanted to gather followers, but the Buddha did not allow it. Therefore, he committed rebellious acts. First, he caused a schism in the Sangha (破僧). Because those who violate the precepts are not allowed to cause a schism, it is known that he had not committed any other offenses before causing the schism. After causing the schism, he then pushed a rock to crush the Buddha. A Vajra-dhara (金剛神) threw a stone with a pestle, and the stone broke, injuring the Buddha's big toe and causing it to bleed. Therefore, the next act was drawing the Buddha's blood (出佛身血). The Bhikkhuni Utpalavarna (蓮華色比丘尼), who had attained Arhatship (羅漢果), saw him injure the Buddha's toe and rebuked him. Devadatta struck the Bhikkhuni with his fist, causing her eye to bleed and die. Therefore, the next act was killing an Arhat (殺羅漢). He thus completed the three rebellious acts. The order is as such. This explanation of the order in which Devadatta committed the rebellious acts is no different from that given in the Vinaya (律藏). It discusses the meaning of the original and manifested aspects, and explains the Chapter on the Duration of Life of the Tathagata (壽量品) and the Chapter on Faith and Understanding (信解品).
Question: The Chapter on Faith and Understanding (信解品) says that the elder sits on a lion throne, surrounded by his family, and even takes off his precious garments and puts on ragged clothes. What meaning does this use to explain the original and manifested aspects?
Answer: Some say that the adorned garments are a metaphor for the Dharmakaya (法身), and putting on ragged clothes is a metaphor for concealing the original source and manifesting traces (隱本垂跡).
Commentary: Now, using four meanings to infer, this is not the Dharmakaya. First, when a great being enters the realm of the Dharmakaya, the form cannot be measured by images, and the mind cannot be known by wisdom. Now, explaining the family and dependents, then the form has a location. Arranging treasures is a metaphor for expounding the teachings. Since it is the realm of words and images, it is known that it is not the Dharmakaya. Second, an old sutra master said that stopping in one city is a metaphor for manifesting traces as a Buddha, without abandoning family affairs, and transforming various noble practices. If it were the Dharmakaya, this statement would be wrong. Third, calling the son cannot lead far, a metaphor for the One Vehicle's transformation of beings in the Chapter on Expedients (方便品) not following the original source. Since the manifested traces have already been revealed, why should one still understand the original source? Fourth, calling the son cannot lead near, a metaphor for seeking the path.
子不得。前既是門內長者今云何喻城外法身。以此詳之義可知矣。復有人言長者處師子座喻壽量之本。著弊垢衣譬從本垂跡。
評曰。雖有新通猶滯故難。舊明中止一城既是應跡作佛。今處師子座云何乃喻壽量本耶。請更研辨之。求子不得而家業不廢。家業不廢正是跡身化物。非本地導緣。又此譬忍土成聖。不可遙指他方。又今明。即世垂應復非前世作佛。進退往論竟是何身。今所明者凡有三身。一法身二舍那身。三釋迦身。其父先來求子不得。譬法身覓大機不得也。中止一城家業不廢。譬舍那身初成道時。二乘大機雖復未熱。而菩薩道緣已成故初登正覺化諸高行。如文廣說之。宗親侍衛乃至羅列寶物者。皆指華嚴為諸菩薩說大法也。脫珍御服著垢弊衣者。隱舍那之本示釋迦跡化於二乘也。此三身即是次第。前明法身。法身次垂舍那之跡化諸大行。舍那次示釋迦之化引於二乘。
問。何以知有三身。
答。即以前推義可知也。又梵網云我今盧舍那方座蓮華臺謂舍那身。周匠千華上覆現千釋迦謂釋迦身。必知有法身。此同信解品意也。又攝大乘論明三身。一法身二應身三化身。法身唯佛見。應身應菩薩。化身化二乘。與法華信解全同。又像法決疑經具明三身。上已引竟。亦同信解。又華嚴性起品譬如
【現代漢語翻譯】 現代漢語譯本： 兒子沒有找到。前面既然用門內的長者比喻城外的法身（Dharmakaya，佛的法性之身），現在又怎麼能用他來比喻城外的法身呢？根據這些詳細推敲，道理就明白了。又有人說，長者坐在師子座上，比喻壽量的根本；穿著破舊的衣服，比喻從根本垂跡（Suidui，佛菩薩應化世間所顯現的形跡）。 評判說：雖然有了新的理解，仍然停留在過去的困難中。舊的理解中，只說一座城是應跡作佛，現在坐在師子座上，怎麼能比喻壽量的根本呢？請重新研究辨析。求子不得而家業不廢，家業不廢正是跡身化物，不是本地引導因緣。又這個比喻是忍土（Saha world，娑婆世界）成聖，不可遙指他方。又現在說明，即世垂應，並非前世作佛。進退往復地討論，究竟是哪個身？現在所說明的有三種身：一法身，二舍那身（Vairocana，毗盧遮那佛），三釋迦身（Sakyamuni，釋迦牟尼佛）。他的父親先來求子不得，比喻法身尋找大機不得。中止一座城，家業不廢，比喻舍那身初成道時，二乘（Śrāvaka and Pratyekabuddha，聲聞和緣覺）的大機雖然沒有成熟，而菩薩（Bodhisattva）的道緣已經成就，所以初登正覺（Enlightenment，覺悟）就化度諸高行菩薩，如經文廣泛敘說的那樣。宗親侍衛乃至羅列寶物，都是指《華嚴經》為諸菩薩說大法。脫去珍貴的衣服，穿著破舊的衣服，是隱舍那之本，示釋迦跡化於二乘。這三種身就是次第。前面說明法身，法身其次垂舍那之跡化度諸大行菩薩，舍那其次示釋迦之化引導於二乘。 問：憑什麼知道有三種身？ 答：即以前面推敲的道理就可以知道。又《梵網經》（Brahmajala Sutra）說：『我今盧舍那方座蓮華臺』，是指舍那身；『周匠千華上覆現千釋迦』，是指釋迦身。必定知道有法身。這和《法華經·信解品》（Lotus Sutra - Chapter 4）的意思相同。又《攝大乘論》（Mahāyānasaṃgraha）說明三種身：一法身，二應身（Sambhogakāya，報身），三化身（Nirmāṇakāya，應身）。法身唯有佛才能見到，應身應化菩薩，化身化度二乘。與《法華經·信解品》完全相同。又《像法決疑經》具明三種身，上面已經引用完畢，也和《信解品》相同。又《華嚴經·性起品》譬如...
【English Translation】 English version: The son was not found. Since the elder within the gate was previously used to symbolize the Dharmakaya (法身, the Dharma body of the Buddha) outside the city, how can he now be used to symbolize the Dharmakaya outside the city? By examining this in detail, the meaning can be understood. Furthermore, some say that the elder sitting on the lion throne symbolizes the root of the lifespan; wearing tattered clothes symbolizes the manifestation of traces from the root (Suidui, 垂跡, the manifested traces of Buddhas and Bodhisattvas in the world). The commentary says: Although there is a new understanding, it still lingers in the old difficulties. In the old understanding, only one city is said to be the manifested trace of becoming a Buddha. Now, sitting on the lion throne, how can it symbolize the root of the lifespan? Please re-examine and analyze it. Not finding a son but the family business not being abandoned, the family business not being abandoned is precisely the transformation of beings by the manifested body, not the guiding cause of the original ground. Moreover, this analogy is about attaining sainthood in the Saha world (忍土, the world of suffering), and cannot be remotely pointed to another realm. Furthermore, it is now explained that manifesting in this world is not becoming a Buddha in a previous life. Discussing back and forth, which body is it ultimately? What is now being explained is that there are three bodies: first, the Dharmakaya; second, the Vairocana body (舍那身, the body of radiant light); and third, the Sakyamuni body (釋迦身, the historical Buddha). His father first came seeking a son but could not find him, which symbolizes the Dharmakaya seeking a great opportunity but not finding it. Stopping in one city and the family business not being abandoned symbolizes that when the Vairocana body first attained enlightenment, although the great opportunity for the two vehicles (二乘, Śrāvakas and Pratyekabuddhas) had not yet ripened, the conditions for the Bodhisattva path had already been established, so upon first attaining enlightenment, he transformed and guided the Bodhisattvas of high practice, as the scripture extensively narrates. The relatives and attendants, and even the array of treasures, all refer to the Avatamsaka Sutra (華嚴經) speaking the great Dharma for the Bodhisattvas. Taking off precious clothes and wearing tattered clothes is concealing the root of Vairocana and showing the traces of Sakyamuni transforming the two vehicles. These three bodies are in sequence. First, the Dharmakaya is explained; the Dharmakaya then manifests the traces of Vairocana, transforming and guiding the Bodhisattvas of great practice; Vairocana then shows the transformation of Sakyamuni, guiding the two vehicles. Question: How do we know that there are three bodies? Answer: It can be known from the reasoning previously discussed. Furthermore, the Brahmajala Sutra (梵網經) says: 'I am now seated on the lotus platform of Vairocana,' which refers to the Vairocana body; 'The craftsman around the thousand flowers again manifests a thousand Sakyamunis,' which refers to the Sakyamuni body. It must be known that there is a Dharmakaya. This is the same meaning as the 'Faith and Understanding' chapter (信解品, Chapter 4) of the Lotus Sutra (法華經). Furthermore, the Mahāyānasaṃgraha (攝大乘論) explains three bodies: first, the Dharmakaya; second, the Sambhogakāya (應身, the enjoyment body); and third, the Nirmāṇakāya (化身, the transformation body). The Dharmakaya can only be seen by the Buddha, the Sambhogakāya responds to Bodhisattvas, and the Nirmāṇakāya transforms the two vehicles. It is completely the same as the 'Faith and Understanding' chapter of the Lotus Sutra. Furthermore, the Sutra on Resolving Doubts in the Dharma-Ending Age (像法決疑經) fully explains the three bodies, which has already been quoted above, and is also the same as the 'Faith and Understanding' chapter. Furthermore, the 'Nature Arising' chapter (性起品) of the Avatamsaka Sutra is like...
日出前照高山次及中下。如來出世前化菩薩。次化二乘。與信解相符。又大經日喻品明。日有三時冬日最短。喻二乘所見。春日處中譬大士所睹。夏日最長喻明唯佛睹佛其壽無量。亦有三身之義與前大同。
問。未開近顯遠。云何已領三身。
答。上三週佛已略開三身。三根聲聞亦略領本跡。如釋名中辨之。又法華之前已明本跡。如凈名佛身無為無漏之說。大品去來無去來之文。但昔聞未悟。今因法華始知領解。故作此述。之如昔聞大品付財不悟。今因此教方復領解。又昔在華嚴座有類盲聾。今悟一乘方得凈眼。故見舍那。又化菩薩名舍那。今成菩薩云何不見。又以理言之此等皆為權行。又是化人為欲調伏眾生。顯發密教恐實行之流聞后長遠乖其本情。故豫領本跡二身。逆聞壽量故托領解密助闡揚。例如初品彌勒之疑文殊之決。明古佛說之於前釋迦將敷之於后。逆杜疑謗之萌豫開一乘之旨。論壽量佛義。
問。信解品明三身者。壽量品論何等佛耶。
答。有人言是金剛心耳。猶未成佛但任持三昧故延之使長。為廣度物也。故下文云。神通力如是于阿僧祇劫。
評曰。經言久已成佛而言未成佛。公於我前違反我語。如來三誡恐時會驚疑。豈徒然哉。又昔尚明已登大覺。今言猶未成聖則昔
【現代漢語翻譯】 現代漢語譯本： 太陽升起前，先照亮高山，然後是中等高度和低矮的山。如來（Tathagata，佛的稱號之一）出世，先教化菩薩（Bodhisattva，追求覺悟的修行者），然後教化二乘（聲聞和緣覺，兩種較小乘的修行者），這與他們的信解相應。又如《大般涅槃經·日喻品》所說，太陽有三個時段，冬天的太陽最短，比喻二乘所見；春天的太陽居中，譬喻大士（偉大的菩薩）所見；夏天的太陽最長，比喻唯有佛才能完全了知佛的境界，其壽命無量。這也包含三身（法身、報身、應身）的含義，與前面的說法大致相同。 問：既然過去沒有開顯近處的應身，也沒有顯現遠處的法身，為什麼說他們已經領悟了三身？ 答：在前面的三個譬喻週中，佛已經略微開示了三身。三根（上、中、下三種根器）的聲聞也略微領悟了本跡（本地和垂跡）。就像在《釋名》中所辨析的那樣。而且在《法華經》之前，就已經闡明了本跡，例如《維摩詰經》中佛身無為無漏的說法，《大品般若經》中去來無去來的文字。只是過去聽聞了但沒有領悟，現在因為《法華經》才開始知道並領悟。所以才這樣敘述。這就像過去聽聞《大品般若經》中關於付財的比喻卻沒有領悟，現在因為這個教法才重新領悟。又像過去在華嚴座上如同盲聾之人，現在領悟了一乘（唯一的成佛之道）才得到清凈的眼睛，所以見到了盧舍那佛（Locana，報身佛）。而且化身菩薩名為盧舍那，現在成就菩薩，怎麼會不見呢？又從理上來說，這些人都是爲了權巧方便而行事。而且是化身之人，爲了調伏眾生，顯發秘密教義，恐怕實行之流聽聞后長遠地違背其本來的心意，所以預先領悟本跡二身，逆向聽聞壽量品，所以假託領悟，秘密地幫助闡揚。例如《法華經·序品》中彌勒菩薩（Maitreya）的疑問和文殊菩薩（Manjusri）的決斷，說明了過去古佛已經說過，釋迦牟尼佛（Sakyamuni）將要在後面敷演，預先杜絕懷疑誹謗的萌芽，預先開顯一乘的宗旨。這是關於《壽量品》中佛的意義的討論。 問：《信解品》闡明了三身，那麼《壽量品》討論的是哪一種佛呢？ 答：有人說是金剛心（Vajra heart，堅固不壞的菩提心），還沒有成佛，只是憑藉任持三昧（Samadhi，禪定）的功德，所以延續壽命使其長久，爲了廣泛度化眾生。所以下文說：『神通力如是，于阿僧祇劫（Asamkhya kalpa，無數劫）。』 評論說：經中說『很久以前已經成佛』，而你卻說『還沒有成佛』，你當著我的面違反我的話語。如來（Tathagata）的三誡，恐怕當時集會的人驚疑，難道是徒勞的嗎？而且過去尚且說明已經登上大覺（Mahabodhi，完全的覺悟），現在卻說還沒有成聖，那麼過去
【English Translation】 English version: Before the sun rises, it first illuminates the high mountains, then the middle and lower ones. When the Tathagata (one of the titles of the Buddha) appears in the world, he first transforms Bodhisattvas (beings who seek enlightenment), then the two vehicles (Sravakas and Pratyekabuddhas, two smaller vehicles of practice), which corresponds to their faith and understanding. Furthermore, as the 'Sun Simile' chapter of the 'Mahaparinirvana Sutra' explains, the sun has three periods: the winter sun is the shortest, symbolizing what the two vehicles see; the spring sun is in the middle, representing what great Bodhisattvas see; the summer sun is the longest, symbolizing that only the Buddha can fully perceive the Buddha's realm, and its lifespan is immeasurable. This also contains the meaning of the Trikaya (Dharmakaya, Sambhogakaya, and Nirmanakaya), which is largely the same as the previous statement. Question: Since the near Nirmanakaya (transformation body) has not been revealed, nor has the distant Dharmakaya (dharma body) been manifested, how can it be said that they have already understood the Trikaya? Answer: In the previous three parables, the Buddha has already slightly revealed the Trikaya. The Sravakas of the three roots (superior, medium, and inferior) have also slightly understood the original and manifested (origin and traces). Just as analyzed in the 'Explanation of Names'. Moreover, before the 'Lotus Sutra', the original and manifested had already been clarified, such as the statement in the 'Vimalakirti Sutra' that the Buddha's body is unconditioned and without outflows, and the text in the 'Perfection of Wisdom Sutra' that coming and going are without coming and going. It's just that they heard it in the past but did not understand it, and now they begin to know and understand it because of the 'Lotus Sutra'. That's why this is narrated. It's like hearing the parable of giving wealth in the 'Perfection of Wisdom Sutra' in the past but not understanding it, and now re-understanding it because of this teaching. Also, like being blind and deaf in the past in the Avatamsaka assembly, now understanding the Ekayana (the one vehicle to Buddhahood) and obtaining pure eyes, so they see Locana Buddha (Sambhogakaya Buddha). Moreover, the transformation body Bodhisattva is named Locana, and now they have become Bodhisattvas, how can they not see him? Furthermore, logically speaking, these people are acting for expedient means. And they are transformation bodies, in order to tame sentient beings and reveal secret teachings, fearing that those who practice diligently will deviate from their original intentions in the long run after hearing it, so they preemptively understand the original and manifested two bodies, and listen to the chapter on the duration of life in reverse, so they pretend to understand and secretly help to elucidate. For example, the question of Maitreya (the future Buddha) and the resolution of Manjusri (Bodhisattva of wisdom) in the 'Introduction' chapter of the 'Lotus Sutra' illustrate that the ancient Buddhas have already spoken in the past, and Sakyamuni Buddha (the historical Buddha) will expound it later, preemptively preventing the sprouts of doubt and slander, and preemptively revealing the purpose of the Ekayana. This is a discussion of the meaning of the Buddha in the 'Lifespan' chapter. Question: The 'Faith and Understanding' chapter clarifies the Trikaya, so what kind of Buddha does the 'Lifespan' chapter discuss? Answer: Some say it is the Vajra heart (indestructible Bodhicitta), which has not yet become a Buddha, but relies on the merit of upholding Samadhi (meditative absorption), so it extends the lifespan to make it long, in order to widely liberate sentient beings. Therefore, the following text says: 'Such is the power of spiritual penetration, for Asamkhya kalpas (countless eons).' Commentary: The sutra says 'long ago already became a Buddha', but you say 'has not yet become a Buddha', you are contradicting my words in front of me. The three admonitions of the Tathagata (Buddha), fearing that the people in the assembly at that time would be surprised and doubtful, are they in vain? Moreover, in the past it was explained that one had already ascended to Mahabodhi (complete enlightenment), but now it is said that one has not yet become a sage, then in the past
勝今劣。豈可然。
問。若非后聖則應凝然常住。下云復倍上數猶是無常。故知應未成也。
難曰。若未常住則未度五百何故聞度五百而即信。明已成而未受。又難若度五百而未常。亦應未度五百即是常。若未度非常。則已度是常矣。又經言佛度五百。而言未度者。昔明佛度三百。亦應未度。若昔言廣三百佛實度者。今亦應實度五百也。若順經故遂度五百。則已免三相。何事非常。今所釋者。壽量品亦具則三身。法華論云。王宮現生伽耶成佛名為化佛。久已成佛乃至復倍上數故名為報佛。如實知見三界之相。無有生死若退若出。明法身佛。但三身不同。若法華論明三身者。以佛性為法身。修行顯佛性為報身。化眾生義為化身。若攝大乘論所明。隱名如來藏。顯名為法身。則此二皆名法身。就應身中自開為二。化菩薩名報身。化二乘名化身。或云化地上名報身。化地前名化身。地論法華論是菩提留支所出。攝大乘是真諦三藏所翻。此三部皆天親之所述作。而明義有異者。或當譯人不體其意。今欲融會者。眾經及論或二身或三身或四身。今總束為四句。一合本合跡。如金光明但辨一本一跡也。故云佛真法身猶如虛空。應物現形如水中月。二開本開跡。如五凡夫論明有四佛。開本為二身。一法身二報身。法身即
【現代漢語翻譯】 現代漢語譯本 勝過現在這樣。難道可以這樣說嗎？
問：如果不是後來的聖人，那麼就應該凝然常住不變。下文說『復倍上數』仍然是無常的，所以知道（你）應該還沒有成就。
反駁說：如果還沒有常住，那麼沒有度過五百人，為什麼聽到度過五百人就相信了呢？這表明已經成就但還沒有接受（常住）。又反駁說，如果度過五百人但還沒有常住，那麼沒有度過五百人就應該是常住的。如果沒度過就非常住，那麼度過就是常住了。而且經文說佛度了五百人，而你說沒有度過，那麼過去說佛度了三百人，也應該說沒有度過。如果過去說度了三百人，佛實際上度了，那麼現在也應該實際度了五百人。如果順應經文的說法，確實度了五百人，那麼就已經免除了三相（生、住、滅），為什麼說非常住呢？現在所解釋的是，《壽量品》也具備三身（法身、報身、應身）。《法華論》說，在王宮顯現出生，在伽耶成佛，名為化佛（Nirmanakaya，佛的化身）。很久以前就已經成佛，乃至復倍上數，所以名為報佛（Sambhogakaya，佛的報身）。如實地知見三界的相狀，沒有生死，沒有退沒，沒有出現，說明了法身佛（Dharmakaya，佛的法身）。只是三身不同。如果《法華論》說明三身，那麼以佛性為法身，修行顯現佛性為報身，化度眾生的意義為化身。如果《攝大乘論》所說明的，隱藏時名為如來藏（Tathagatagarbha，如來藏），顯現時名為法身，那麼這兩個都名為法身。在應身中又分為二，化度菩薩名為報身，化度二乘名為化身。或者說化度地上菩薩名為報身，化度地前菩薩名為化身。《地論》、《法華論》是菩提留支（Bodhiruci）所出，《攝大乘論》是真諦三藏（Paramartha）所翻譯。這三部都是天親（Vasubandhu）所著，而說明的意義有差異，或許是翻譯的人沒有理解其中的意思。現在想要融合貫通，眾經和論或者說二身，或者說三身，或者說四身，現在總括為四句：一是合本合跡，如《金光明經》只辨別一本一跡。所以說佛的真法身猶如虛空，應物現形如水中月。二是開本開跡，如《五凡夫論》說明有四佛，開本為二身，一法身，二報身。法身即是...
【English Translation】 English version To surpass the present state. How can that be?
Question: If it were not for a later sage, then it should remain still and unchanging. The text below says 'doubled and multiplied above the number' is still impermanent, so it is known that (you) should not have achieved it yet.
The rebuttal says: If it has not yet become permanent, then why, before having crossed over five hundred people, does one immediately believe upon hearing of crossing over five hundred? This shows that it has been achieved but not yet received (permanence). Another rebuttal says, if having crossed over five hundred but not yet permanent, then not having crossed over five hundred should be permanent. If not having crossed over is impermanent, then having crossed over is permanent. Moreover, the sutra says the Buddha crossed over five hundred, but you say not having crossed over, then in the past when it was said the Buddha crossed over three hundred, it should also be said not having crossed over. If in the past it was said that the Buddha actually crossed over three hundred, then now it should also be said that he actually crossed over five hundred. If following the sutra's words, one indeed crossed over five hundred, then one has already avoided the three characteristics (of arising, abiding, and ceasing), so why say it is impermanent? What is now explained is that the 'Chapter on the Duration of Life' also possesses the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). The Treatise on the Lotus Sutra says that appearing to be born in the royal palace and attaining Buddhahood in Gaya is called the Nirmanakaya (transformation body of the Buddha). Having become a Buddha long ago, even doubled and multiplied above the number, is called the Sambhogakaya (reward body of the Buddha). To truly know and see the characteristics of the three realms, without birth and death, without retreat or emergence, explains the Dharmakaya (Dharma body of the Buddha). It is just that the three bodies are different. If the Treatise on the Lotus Sutra explains the three bodies, then the Buddha-nature is taken as the Dharmakaya, cultivating and manifesting the Buddha-nature is taken as the Sambhogakaya, and the meaning of transforming sentient beings is taken as the Nirmanakaya. If what the Treatise on the Summary of the Great Vehicle explains, when hidden it is called the Tathagatagarbha (Buddha-nature), when manifested it is called the Dharmakaya, then both of these are called the Dharmakaya. Within the Nirmanakaya, it is further divided into two, transforming Bodhisattvas is called the Sambhogakaya, and transforming the Two Vehicles is called the Nirmanakaya. Or it is said that transforming Bodhisattvas on the ground is called the Sambhogakaya, and transforming those before the ground is called the Nirmanakaya. The Treatise on the Stages of the Earth and the Treatise on the Lotus Sutra were produced by Bodhiruci, and the Treatise on the Summary of the Great Vehicle was translated by Paramartha. These three treatises were all written by Vasubandhu, but the meanings explained are different, perhaps because the translators did not understand the meaning. Now, wanting to integrate and connect them, the various sutras and treatises speak of either two bodies, or three bodies, or four bodies, now summarized into four sentences: First is the merging of the original and the traces, such as the Golden Light Sutra which only distinguishes one original and one trace. Therefore, it is said that the true Dharma body of the Buddha is like empty space, manifesting forms in response to beings like the moon in water. Second is the opening of the original and the traces, such as the Treatise on the Five Ordinary People which explains that there are four Buddhas, opening the original into two bodies, one Dharmakaya, two Sambhogakaya. The Dharmakaya is...
佛性。報身謂修因滿顯出佛性。開跡為二身。化菩薩名舍那。化二乘名釋迦也。三開本合跡。如地論法華論所明。開本謂二身。謂佛性是法身。佛性顯為報身。四開跡合本。如攝大乘論所明。合佛性及佛性顯皆名法身。開跡為二。化菩薩名舍那。化二乘名釋迦。此皆經論隨義說之。悉不相違。眾師不體其意故起諍論耳。
問。常無常云何。
答。亦四句。開本合跡即是開常合無常。合本開跡合常開無常。本跡俱開即常無常俱開。常有法報二身無常有應化兩佛。本跡俱合即常無常俱合也。
問。經說云何。
答。華嚴梵網像法決疑大涅槃及法華信解品。此等諸文皆明法身常應化身無常。與攝大乘論同。法華壽量品可具二義。壽命無量劫久修業所得。此是報佛。即名常樂法身也。純化菩薩名為舍那者。如化千世界微塵菩薩無有凡夫二乘。此可名舍那。無常身也。若化二乘及三乘雜眾名釋迦。化佛也。撿眾經與諸論皆不相違也。
問。三身有幾名耶。
答。經論列名不同。或法身舍那身釋迦身。又名法身報身化身。又名法身應身化身。又名佛所見身菩薩所見身二乘凡夫所見身。
問。此等名字出何文耶。
答。初出梵網經。次出像法決疑金剛波若論。次出攝大乘論說。次
【現代漢語翻譯】 現代漢語譯本 佛性。報身（Sambhogakaya，佛的受用身）是指通過修行因圓滿而顯現的佛性。開跡為二身，化現菩薩名為舍那（Vairocana，毗盧遮那佛），化現二乘名為釋迦（Sakyamuni，釋迦牟尼佛）。 三、開本合跡，如《地論》、《法華論》所闡明。開本是指開顯法身和報身，即佛性是法身（Dharmakaya，佛的法身），佛性顯現為報身。 四、開跡合本，如《攝大乘論》所闡明。合佛性及佛性顯現都稱為法身，開跡為二身，化現菩薩名為舍那，化現二乘名為釋迦。這些都是經論根據不同意義所作的闡述，彼此並不矛盾。只是眾位法師沒有理解其中的含義，所以才產生了爭論。 問：常與無常是怎麼回事？ 答：也可以用四句來解釋。開本合跡就是開顯常而合無常。合本開跡就是合常而開無常。本跡俱開就是常與無常都開顯。常是指法身和報身這二身，無常是指應身和化身這兩佛。本跡俱合就是常與無常都融合。 問：經典里是怎麼說的？ 答：《華嚴經》、《梵網經》、《像法決疑經》、《大涅槃經》以及《法華經·信解品》。這些經文都闡明法身是常，應化身是無常，與《攝大乘論》的觀點相同。《法華經·壽量品》可以有兩種解釋。壽命無量劫是長期修行所得，這是報佛，也就是常樂法身。純粹化現菩薩名為舍那，比如化現千世界微塵數的菩薩，沒有凡夫和二乘，這可以稱為舍那，是無常身。如果化現二乘以及三乘雜眾，就名為釋迦，是化佛。檢查眾多經典和論著，彼此之間都沒有矛盾。 問：三身有幾種名稱？ 答：經論中列出的名稱不同。或者稱為法身、舍那身、釋迦身。又稱為法身、報身、化身。又稱為法身、應身、化身。又稱為佛所見身、菩薩所見身、二乘凡夫所見身。 問：這些名稱出自哪些經文？ 答：第一個出自《梵網經》，第二個出自《像法決疑經》、《金剛般若論》，第三個出自《攝大乘論》。
【English Translation】 English version Buddha-nature. Sambhogakaya (報身, the reward body of the Buddha) refers to the Buddha-nature manifested through the complete cultivation of causes. 'Opening the traces' refers to two bodies: transforming into Bodhisattvas is called Vairocana (舍那, 毗盧遮那佛), and transforming into the Two Vehicles is called Sakyamuni (釋迦, 釋迦牟尼佛). Third, 'opening the fundamental and merging the traces,' as explained in the Dasabhumika Sutra (地論) and the Lotus Sutra (法華論). 'Opening the fundamental' refers to revealing the Dharmakaya (法身, the Dharma body of the Buddha) and Sambhogakaya, meaning that Buddha-nature is the Dharmakaya, and the manifestation of Buddha-nature is the Sambhogakaya. Fourth, 'opening the traces and merging the fundamental,' as explained in the Mahayana-samgraha (攝大乘論). Merging Buddha-nature and its manifestation are both called Dharmakaya. 'Opening the traces' refers to two bodies: transforming into Bodhisattvas is called Vairocana, and transforming into the Two Vehicles is called Sakyamuni. These are all explanations from sutras and treatises based on different meanings, and they do not contradict each other. It is only because various masters do not understand the meaning that disputes arise. Question: What about permanence and impermanence? Answer: It can also be explained in four phrases. 'Opening the fundamental and merging the traces' means revealing permanence and merging impermanence. 'Merging the fundamental and opening the traces' means merging permanence and revealing impermanence. 'Both the fundamental and traces are opened' means both permanence and impermanence are revealed. Permanence refers to the Dharmakaya and Sambhogakaya, while impermanence refers to the Nirmanakaya (應身) and Transformation Body (化身). 'Both the fundamental and traces are merged' means both permanence and impermanence are merged. Question: What do the sutras say? Answer: The Avatamsaka Sutra (華嚴經), Brahmajala Sutra (梵網經), Samghata Sutra (像法決疑經), Mahaparinirvana Sutra (大涅槃經), and the 'Belief and Understanding' chapter of the Lotus Sutra (法華經·信解品). These sutras all explain that the Dharmakaya is permanent, and the Nirmanakaya and Transformation Body are impermanent, which is the same as the view of the Mahayana-samgraha. The 'Lifespan of the Tathagata' chapter of the Lotus Sutra (法華經·壽量品) can have two interpretations. A lifespan of immeasurable kalpas is obtained through long-term cultivation, which is the Sambhogakaya, also known as the permanent, blissful Dharmakaya. Purely transforming into Bodhisattvas is called Vairocana, such as transforming into Bodhisattvas as numerous as the dust particles of a thousand worlds, without ordinary people or the Two Vehicles. This can be called Vairocana, which is the impermanent body. If transforming into the Two Vehicles and a mixed assembly of the Three Vehicles, it is called Sakyamuni, which is the Transformation Buddha. Examining the numerous sutras and treatises, there are no contradictions between them. Question: How many names are there for the Trikaya (三身, three bodies of Buddha)? Answer: The names listed in the sutras and treatises are different. Sometimes they are called Dharmakaya, Vairocana body, and Sakyamuni body. They are also called Dharmakaya, Sambhogakaya, and Nirmanakaya. They are also called Dharmakaya, Nirmanakaya, and Transformation Body. They are also called the body seen by the Buddha, the body seen by the Bodhisattvas, and the body seen by the Two Vehicles and ordinary people. Question: From which texts do these names come? Answer: The first comes from the Brahmajala Sutra, the second comes from the Samghata Sutra and the Vajracchedika Prajnaparamita Sutra (金剛般若論), and the third comes from the Mahayana-samgraha.
出涅槃日喻品。三時短長之異如佛菩薩二乘所見不同。經說異名意猶一也。
問。何故但明三身。不多不小耶。
答。若就法華論明三身者。佛性隱顯為二身。化他為化身。二身為自德。一身化他德。又約攝大乘論明三身義。員不得多小。法身為自德餘二身化他德。化他中自有二。一者化菩薩身總名舍那身。二者化二乘身名釋迦身。所化雖多不出大小也。又化凈土緣為舍那。化穢土緣為釋迦。化處雖多凈穢攝盡。又純化菩薩為舍那。雜化三乘為釋迦。所化雖多不出斯二也。又華臺世界為舍那。華葉國土為釋迦。又本為舍那跡為釋迦。能化雖多攝唯本跡。又酬因義名舍那。舍那名報佛。化物既名釋迦。釋迦化佛。又初成道為舍那。成道已后為釋迦。
問。何故爾耶。
答。初成道時大緣已熱堪受大化。故現舍那在前化之。小乘未熱待後方化。又化時長為舍那化時短為釋迦。
問。云何爾耶。
答。經師皆言華嚴是頓教。唯初成道說之故化時短也。后從鹿苑至雙林皆是漸教。故漸教時長。今請難之。華嚴七處八會。初一會可言初成道說之。七會六處云何亦是初成道說耶。又第八會入法界品在祇洹說之。初成道時未有祇洹。亦無聲聞。云何第八會在祇洹說之。又列五百聲聞耶。今所明
【現代漢語翻譯】 現代漢語譯本： 出自《涅槃經·日喻品》。三段時間的長短不同，就像佛、菩薩、二乘（聲聞乘和緣覺乘）所見不同。經文所說的不同名稱，意思其實是一樣的。
問：為什麼只說明三身（法身、報身、應身），不多也不少呢？
答：如果按照《法華論》來解釋三身，佛性隱沒和顯現是二身，爲了教化他人而示現的是化身。二身是自體的功德，一身是教化他人的功德。又按照《攝大乘論》來解釋三身，數量不能多也不能少。法身是自體的功德，其餘二身是教化他人的功德。教化他人之中又有兩種：一種是教化菩薩的身，總稱為盧舍那身（Vairocana）；另一種是教化二乘的身，名為釋迦身（Sakyamuni）。所教化對像雖然多，但不超出大小的範圍。又以教化清凈國土的因緣為盧舍那，教化穢土的因緣為釋迦。教化之處雖然多，但都被清凈和穢土所包含。又純粹教化菩薩的是盧舍那，混合教化三乘（菩薩乘、聲聞乘、緣覺乘）的是釋迦。所教化對像雖然多，但不超出這兩種。又華臺世界是盧舍那，華葉國土是釋迦。又本是盧舍那，跡是釋迦。能教化的雖然多，但總括起來只有本和跡。又酬償因果的意義稱為盧舍那，盧舍那的意思是報佛。教化眾生既然名為釋迦，釋迦是化佛。又最初成道時是盧舍那，成道以後是釋迦。
問：為什麼這樣說呢？
答：最初成道時，大的因緣已經成熟，堪能接受大的教化，所以示現盧舍那在前教化他們。小乘的因緣還沒有成熟，等待以後才教化。又教化時間長的是盧舍那，教化時間短的是釋迦。
問：為什麼這樣說呢？
答：經師們都說《華嚴經》是頓教，只在最初成道時宣說，所以教化時間短。後來從鹿野苑（Mrigadava）到雙林（Sala Grove）都是漸教，所以漸教時間長。現在請允許我提出疑問。《華嚴經》有七處八會，第一次集會可以說是在最初成道時宣說的，那麼其餘七次集會和六個地點，怎麼也是在最初成道時宣說的呢？而且第八次集會入法界品是在祇洹（Jetavana）宣說的，最初成道時還沒有祇洹，也沒有聲聞，怎麼第八次集會能在祇洹宣說呢？而且還列舉了五百聲聞呢？現在我所要說明的是
【English Translation】 English version: From the 'Parable of the Sun' chapter of the Nirvana Sutra. The difference in the length of the three periods is like the different views of Buddhas, Bodhisattvas, and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The different names mentioned in the scriptures actually have the same meaning.
Question: Why are only the Three Bodies (Trikaya: Dharmakaya, Sambhogakaya, Nirmanakaya) explained, neither more nor less?
Answer: If we explain the Three Bodies according to the Yogacarabhumi-sastra, the concealment and manifestation of Buddha-nature are two bodies, and the manifestation for the purpose of teaching others is the Transformation Body. The two bodies are the merits of the self, and one body is the merit of transforming others. Furthermore, according to the explanation of the Three Bodies in the Mahāyānasaṃgraha, the number cannot be more or less. The Dharmakaya is the merit of the self, and the other two bodies are the merits of transforming others. Within the transformation of others, there are two types: one is the body for transforming Bodhisattvas, generally called Vairocana (Vairocana); the other is the body for transforming the Two Vehicles, called Shakyamuni (Sakyamuni). Although there are many who are transformed, they do not exceed the scope of large and small. Furthermore, the condition for transforming pure lands is Vairocana, and the condition for transforming impure lands is Shakyamuni. Although there are many places of transformation, they are all encompassed by purity and impurity. Furthermore, purely transforming Bodhisattvas is Vairocana, and mixedly transforming the Three Vehicles (Bodhisattvayana, Śrāvakayāna, and Pratyekabuddhayāna) is Shakyamuni. Although there are many who are transformed, they do not exceed these two. Furthermore, the lotus platform world is Vairocana, and the lotus leaf land is Shakyamuni. Furthermore, the origin is Vairocana, and the traces are Shakyamuni. Although there are many who can transform, they are summarized only as origin and traces. Furthermore, the meaning of rewarding causes is called Vairocana, and Vairocana means Reward Buddha. Since transforming beings is called Shakyamuni, Shakyamuni is the Transformation Buddha. Furthermore, the initial attainment of enlightenment is Vairocana, and after the attainment of enlightenment is Shakyamuni.
Question: Why is that so?
Answer: At the time of the initial attainment of enlightenment, the great conditions have already matured and are capable of receiving great transformation, so Vairocana is manifested in front to transform them. The conditions of the Two Vehicles have not yet matured, so they are transformed later. Furthermore, the one with a long transformation time is Vairocana, and the one with a short transformation time is Shakyamuni.
Question: Why is that so?
Answer: The sutra masters all say that the Avatamsaka Sutra is a sudden teaching, and it is only spoken at the time of the initial attainment of enlightenment, so the transformation time is short. Later, from Mrigadava (Deer Park) to Sala Grove (Sala Grove), all are gradual teachings, so the gradual teaching time is long. Now, please allow me to raise a question. The Avatamsaka Sutra has seven locations and eight assemblies. The first assembly can be said to be spoken at the time of the initial attainment of enlightenment, so how can the remaining seven assemblies and six locations also be spoken at the time of the initial attainment of enlightenment? Moreover, the chapter on entering the Dharma Realm in the eighth assembly was spoken in Jetavana (Jetavana). At the time of the initial attainment of enlightenment, there was no Jetavana, nor were there any Śrāvakas, so how could the eighth assembly be spoken in Jetavana? Moreover, it also lists five hundred Śrāvakas? What I want to explain now is
者。釋迦化短舍那化長。可具五義。一者釋迦化身住世八十。舍那報身壽命無量。二者釋迦穢土劫火所燒。舍那凈土三災不毀。三者釋迦但化雜緣。雜緣壽短。舍那純化高行。高行壽長。四者釋迦說教小。舍那說教多。五者釋迦劫短。舍那劫長。如雲忍土劫短彌勒劫長。此出華嚴文五事推之。則釋迦化短舍那化長。以舍那化長故從初成道乃至釋迦涅槃而舍那不滅。若爾豈但初成道說華嚴耶。此是不二。二開二身不同。又隨二緣故見兩佛為異也。像法決疑言。或見我涅槃或見我為報佛為百千釋迦之所圍繞。則知釋迦涅槃時舍那猶存也。
問。大經云。我初成道時已有菩薩曾問此義。當知初成道時即是釋迦云何以長者喻舍那。
答。二佛有一義有異義。一義者如華嚴名號說。或名釋迦或名舍那。兩佛異義者。如梵網本跡不同。又華嚴中二乘但見釋迦不見舍那。又如像法決疑。明二佛為異也。
問。既具有一異義。何故偏以長者喻舍那耶。
答。已如前說。窮子所見著弊垢衣。正就隱本垂跡。故偏就二佛異義論之。若是一佛則失斯意也。
問。若以長者喻舍那者。付財之時見長者豪貴。二乘之人應見舍那不耶。
答。譬意不同不可一例。初就隱本顯跡故分二佛之異。付財之時欲以大法
【現代漢語翻譯】 現代漢語譯本： 釋迦佛的化身短，盧舍那佛（Vairocana，報身佛）的化身長，這可以從五個方面來解釋：一，釋迦佛的化身住世八十年，盧舍那佛的報身壽命無量。二，釋迦佛所處的穢土會被劫火焚燒，盧舍那佛的凈土在三災中不會被毀壞。三，釋迦佛只是教化各種因緣，因緣雜亂所以壽命短；盧舍那佛純粹教化高尚的行為，高尚的行為壽命長。四，釋迦佛所說的教義少，盧舍那佛所說的教義多。五，釋迦佛所處的劫短，盧舍那佛所處的劫長，比如娑婆世界的劫短，彌勒菩薩所處的劫長。這些出自《華嚴經》，從這五件事來推斷，就是釋迦佛的化身短，盧舍那佛的化身長。因為盧舍那佛的化身長，所以從最初成道乃至釋迦佛涅槃，盧舍那佛都不會滅。如果這樣，難道只是最初成道時才說《華嚴經》嗎？這不是二元對立的，只是爲了區分二身的差別，又因為隨順不同的因緣，所以看到兩尊佛是不同的。《像法決疑經》說：『或者見我涅槃，或者見我作為報身佛被百千釋迦佛所圍繞。』由此可知釋迦佛涅槃時，盧舍那佛仍然存在。
問：大乘經典說，『我最初成道時已經有菩薩曾問過這個道理。』應當知道最初成道時就是釋迦佛，為什麼用長者來比喻盧舍那佛？
答：兩尊佛有一致的方面，也有不同的方面。一致的方面，比如《華嚴經》的名號，有時稱為釋迦佛，有時稱為盧舍那佛。兩尊佛不同的方面，比如《梵網經》的本跡不同。而且《華嚴經》中，二乘人只能見到釋迦佛，見不到盧舍那佛。又比如《像法決疑經》，說明兩尊佛是不同的。
問：既然具有一致和不同的方面，為什麼偏偏用長者來比喻盧舍那佛呢？
答：已經像前面所說的那樣，窮人所見到的只是穿著破舊衣服的人，這正是就隱沒本性而顯現事蹟而言的，所以偏重於從兩尊佛不同的方面來論述。如果認為是一尊佛，就失去了這個意義。
問：如果用長者來比喻盧舍那佛，那麼在給予財產的時候，窮子見到了長者的豪貴，二乘人應該見到盧舍那佛嗎？
答：比喻的意義不同，不能一概而論。最初是就隱沒本性而顯現事蹟而言，所以區分兩尊佛的不同。給予財產的時候，是爲了給予大法
【English Translation】 English version: The transformation body of Shakyamuni (釋迦, the historical Buddha) is short, while the transformation body of Vairocana (舍那, the reward body Buddha) is long. This can be explained in five ways: First, the transformation body of Shakyamuni lived in the world for eighty years, while the reward body of Vairocana has immeasurable life. Second, the impure land where Shakyamuni is located will be burned by the fire of the kalpa (劫, cosmic cycle), while the pure land of Vairocana will not be destroyed by the three calamities (三災, three types of disasters). Third, Shakyamuni only transforms various conditions, and because the conditions are mixed, his life is short; Vairocana purely transforms noble conduct, and noble conduct has a long life. Fourth, Shakyamuni speaks little Dharma (教義, teachings), while Vairocana speaks much Dharma. Fifth, the kalpa where Shakyamuni is located is short, while the kalpa where Vairocana is located is long, such as the short kalpa of the Saha world (娑婆世界, world of suffering) and the long kalpa where Maitreya (彌勒, the future Buddha) is located. These come from the Avatamsaka Sutra (華嚴經), and from these five things, it can be inferred that the transformation body of Shakyamuni is short, while the transformation body of Vairocana is long. Because the transformation body of Vairocana is long, Vairocana will not perish from the initial enlightenment until the Nirvana (涅槃, liberation from the cycle of rebirth) of Shakyamuni. If so, is it only at the time of initial enlightenment that the Avatamsaka Sutra is spoken? This is not a duality; it is only to distinguish the difference between the two bodies, and because of following different conditions, the two Buddhas are seen as different. The Doubtful Points of the Image Dharma (像法決疑經) says: 'Or see my Nirvana, or see me as the reward body Buddha surrounded by hundreds of thousands of Shakyamunis.' From this, it can be known that when Shakyamuni enters Nirvana, Vairocana still exists.
Question: The Mahayana Sutra (大乘經典) says, 'When I first attained enlightenment, there were already Bodhisattvas (菩薩, enlightened beings) who had asked about this principle.' It should be known that the time of initial enlightenment is Shakyamuni, so why use an elder to compare Vairocana?
Answer: The two Buddhas have aspects that are the same and aspects that are different. The same aspects are like the names in the Avatamsaka Sutra, sometimes called Shakyamuni and sometimes called Vairocana. The different aspects of the two Buddhas are like the different origins and traces in the Brahma Net Sutra (梵網經). Moreover, in the Avatamsaka Sutra, the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) can only see Shakyamuni and cannot see Vairocana. Also, like the Doubtful Points of the Image Dharma, it clarifies that the two Buddhas are different.
Question: Since there are aspects that are the same and different, why specifically use an elder to compare Vairocana?
Answer: As already said before, what the poor man sees is only someone wearing tattered clothes, which is precisely about concealing the original nature and revealing the traces, so it focuses on discussing the differences between the two Buddhas. If it is considered to be one Buddha, then this meaning is lost.
Question: If an elder is used to compare Vairocana, then when giving property, the poor son sees the elder's wealth and nobility, should the two vehicles see Vairocana?
Answer: The meaning of the metaphor is different and cannot be generalized. Initially, it is about concealing the original nature and revealing the traces, so the difference between the two Buddhas is distinguished. At the time of giving property, it is in order to give the great Dharma.
密教二乘。不明本跡。不得為例。
問。付財長者不喻舍那譬何等佛耶。
答。還譬釋迦。所以然者。本以菩薩所見名舍那。付財時二乘未悟。猶是釋迦也。
問。若是釋迦與著弊垢衣長者何異。
答。前譬釋迦說小乘教。今譬釋迦說大乘教是故異也。
問。何初成道時喻舍那。今喻釋迦耶。
答。垂釋迦跡有漸化之義。初說人天乘次說二乘后說大乘。若初成道具足說大法者名舍那。故初譬舍那后喻釋迦也。
問。前云化二乘為釋迦。化菩薩名舍那。若爾釋迦不應化菩薩。何得波若已上至法華皆明化菩薩耶。
答。前云化二乘名釋迦。化菩薩名舍那者。此一義耳。又雜化三乘為釋迦。純化菩薩名舍那。故無過也。
問。唯是一長者何故三種喻耶。初明長者豪貴等此喻舍那。次明長者著弊垢衣喻釋迦偏化二乘。后明長者付財喻說大乘法耶。
答。此三皆有其義。初明化菩薩故喻舍那。次偏明化二乘故喻小乘佛。付財之時正明說大乘義故喻大乘中釋迦也。
問。大乘中釋迦何故非舍那耶。
答。純化菩薩為舍那耳。大乘佛有三乘雜眾。復是對小明大故猶是釋迦也。又示唯是一長者隨緣所見。如唯一佛。或見舍那或見。為釋迦或見二佛異。或見
【現代漢語翻譯】 現代漢語譯本 密教的二乘行者，不明白本地和垂跡的道理，不能作為例子。
問：付財長者不比喻盧舍那佛（報身佛，為菩薩所見），那比喻的是哪尊佛呢？
答：還是比喻釋迦牟尼佛（應身佛）。原因是，從菩薩所見的角度來說，稱為盧舍那佛。在付財的時候，二乘行者還沒有領悟，所以仍然是釋迦牟尼佛。
問：如果說是釋迦牟尼佛，那麼和穿著破舊衣服的長者有什麼區別呢？
答：前面比喻釋迦牟尼佛說小乘教法，現在比喻釋迦牟尼佛說大乘教法，所以是有區別的。
問：為什麼最初成道的時候比喻盧舍那佛，現在又比喻釋迦牟尼佛呢？
答：垂跡釋迦牟尼佛有逐漸教化的含義。最初說人天乘，其次說二乘，最後說大乘。如果最初成道就具足宣說大法，就稱為盧舍那佛。所以最初比喻盧舍那佛，後來比喻釋迦牟尼佛。
問：前面說教化二乘稱為釋迦牟尼佛，教化菩薩稱為盧舍那佛。如果這樣，釋迦牟尼佛就不應該教化菩薩。為什麼《般若經》以上直到《法華經》都明明說的是教化菩薩呢？
答：前面說教化二乘稱為釋迦牟尼佛，教化菩薩稱為盧舍那佛，這只是一種說法。也可以說，混合教化三乘稱為釋迦牟尼佛，純粹教化菩薩稱為盧舍那佛，所以沒有過失。
問：明明只是一位長者，為什麼有三種比喻呢？最初說明長者的豪貴等，這是比喻盧舍那佛。其次說明長者穿著破舊衣服，這是比喻釋迦牟尼佛偏向教化二乘。後來說明長者付財，這是比喻宣說大乘佛法嗎？
答：這三種比喻都有其意義。最初說明教化菩薩，所以比喻盧舍那佛。其次偏重說明教化二乘，所以比喻小乘佛。付財的時候，正是說明宣說大乘的意義，所以比喻大乘中的釋迦牟尼佛。
問：大乘中的釋迦牟尼佛為什麼不是盧舍那佛呢？
答：純粹教化菩薩才是盧舍那佛。大乘佛有三乘雜眾，而且是對小乘而言的大乘，所以仍然是釋迦牟尼佛。又表明只是一位長者，隨因緣所見不同。如同只有一尊佛，或者見到盧舍那佛，或者見到釋迦牟尼佛，或者見到二佛不同，或者見到更多。
【English Translation】 English version The Śrāvakas and Pratyekabuddhas of Esoteric Buddhism, not understanding the principle of original ground and manifested traces, cannot be taken as examples.
Question: The wealthy elder bestowing treasures does not symbolize Vairocana Buddha (Sambhogakāya, seen by Bodhisattvas). Which Buddha does it symbolize?
Answer: It still symbolizes Śākyamuni Buddha (Nirmāṇakāya). The reason is that from the perspective of what Bodhisattvas see, it is called Vairocana Buddha. At the time of bestowing treasures, the Śrāvakas and Pratyekabuddhas had not yet awakened, so it is still Śākyamuni Buddha.
Question: If it is Śākyamuni Buddha, then what is the difference between him and the elder wearing tattered clothes?
Answer: The former symbolizes Śākyamuni Buddha teaching the Hinayana teachings, and the latter symbolizes Śākyamuni Buddha teaching the Mahayana teachings, so there is a difference.
Question: Why is it that at the initial attainment of enlightenment, it symbolizes Vairocana Buddha, and now it symbolizes Śākyamuni Buddha?
Answer: Manifesting the traces of Śākyamuni Buddha has the meaning of gradual transformation. First, the teachings of humans and devas are taught, then the teachings of the Two Vehicles, and finally the teachings of the Mahayana. If, at the initial attainment of enlightenment, the complete Great Dharma is taught, it is called Vairocana Buddha. Therefore, initially, it symbolizes Vairocana Buddha, and later it symbolizes Śākyamuni Buddha.
Question: Earlier, it was said that transforming the Two Vehicles is called Śākyamuni Buddha, and transforming Bodhisattvas is called Vairocana Buddha. If that is the case, Śākyamuni Buddha should not transform Bodhisattvas. Why do the Prajñā Sūtras and above, up to the Lotus Sūtra, all clearly state the transformation of Bodhisattvas?
Answer: Earlier, it was said that transforming the Two Vehicles is called Śākyamuni Buddha, and transforming Bodhisattvas is called Vairocana Buddha; this is just one way of saying it. It can also be said that mixed transformation of the Three Vehicles is called Śākyamuni Buddha, and purely transforming Bodhisattvas is called Vairocana Buddha, so there is no fault.
Question: It is clearly only one elder, so why are there three metaphors? Initially, explaining the elder's wealth and nobility symbolizes Vairocana Buddha. Next, explaining the elder wearing tattered clothes symbolizes Śākyamuni Buddha's partial transformation of the Two Vehicles. Later, explaining the elder bestowing treasures symbolizes the teaching of the Mahayana Dharma?
Answer: All three metaphors have their meaning. Initially, explaining the transformation of Bodhisattvas symbolizes Vairocana Buddha. Next, focusing on explaining the transformation of the Two Vehicles symbolizes the Hinayana Buddha. At the time of bestowing treasures, it precisely explains the meaning of teaching the Mahayana, so it symbolizes Śākyamuni Buddha in the Mahayana.
Question: Why is Śākyamuni Buddha in the Mahayana not Vairocana Buddha?
Answer: Purely transforming Bodhisattvas is Vairocana Buddha. The Mahayana Buddha has a mixed assembly of the Three Vehicles, and moreover, it is the Mahayana in relation to the Hinayana, so it is still Śākyamuni Buddha. It also shows that it is only one elder, seen differently according to conditions. Just like there is only one Buddha, sometimes seen as Vairocana Buddha, sometimes seen as Śākyamuni Buddha, sometimes seen as two different Buddhas, or sometimes seen as more.
猶是一佛或見是應身或見為法身。二乘之人昔並未悟今方解了耳。是故此文或作二佛異譬或作同譬也。
問。前文明法身不說法。何故釋論云法身亦說法耶。
答。釋論明。法身者望華臺舍那丈六釋迦為法身耳。若望究竟法身猶屬跡身。何以知然。經云隱名如來藏。顯名法身。唯佛能見十地不睹。釋論所明猶化菩薩。則菩薩見之故知屬應身。
問。法身佛何故不說法耶。
答。唯有二緣。一菩薩則報身化之。二聲聞則應身化之。法身唯佛能見故不說法也。又法身名相斯絕豈有音聲說法。說法之事皆是應身。
問。法身既不化物何為法身用。
答。法身為化物之本故有大用。又三身為二德。法身是自行德。餘二是化物德。要具自德后能化物也。
問。依像法決疑及攝大乘論。何故法身不名報耶。
答。法身不生不滅本自有之如經言。隱名如來藏。顯則名法身。法身豈修因所得耶。故知法身非報。今示行因得果果起酬因故名為報也。
問。化身亦修因得。何故非報耶。
答。通義亦然。但化身從報身起故非正酬因義。報身正酬因義故名報也。又化身既為化二乘。此身既劣非是勝報。故不名報身也。
問。報佛定是常為無常耶。
答。前已論之
【現代漢語翻譯】 現代漢語譯本： 這仍然是一位佛，或者見其為應身（Nirmanakaya，為教化眾生而示現的化身），或者見其為法身（Dharmakaya，佛的真身或法性身）。二乘（Sravakas and Pratyekabuddhas，聲聞和緣覺）之人過去沒有領悟，現在才理解罷了。因此，這段文字或者可以理解為二佛的差異譬喻，或者可以理解為同一佛的不同譬喻。
問：前面經文說明法身不說法，為什麼《釋論》中說，法身也說法呢？
答：《釋論》所說的法身，是指相對於華臺（Lotus Throne，蓮花座）的盧舍那佛（Vairocana，光明遍照佛）和丈六釋迦（Sixteen-foot Shakyamuni，丈六金身的釋迦牟尼佛）而言的法身。如果從究竟法身來看，仍然屬於跡身（Manifestation Body，示現之身）。為什麼這樣說呢？經中說，隱藏時名為如來藏（Tathagatagarbha，如來藏），顯現時名為法身。只有佛才能見到，十地菩薩（Tenth Bhumi Bodhisattva，十地菩薩）也無法見到。《釋論》所說的，仍然是化身菩薩（Transformation Body Bodhisattva，由佛的化身所教化的菩薩），菩薩能夠見到，所以知道屬於應身。
問：法身佛為什麼不說法呢？
答：只有兩種情況。一是菩薩由報身（Sambhogakaya，佛的報應身或受用身）來教化，二是聲聞由應身來教化。法身只有佛才能見到，所以不說法。而且法身名相俱絕，哪裡會有音聲說法呢？說法的事情都是應身所為。
問：法身既然不教化眾生，那麼法身的作用是什麼呢？
答：法身是教化眾生的根本，所以有大用。而且三身（Trikaya，佛的三身：法身、報身、應身）是兩種功德。法身是自行德（Self-benefit Virtue，自身修行的功德），其餘二身是化他德（Other-benefit Virtue，教化他人的功德）。必須具備自身功德，然後才能教化他人。
問：依據《像法決疑經》和《攝大乘論》，為什麼法身不稱為報身呢？
答：法身不生不滅，本來就存在，如經中所說，隱藏時名為如來藏，顯現時名為法身。法身難道是修因所得嗎？所以知道法身不是報身。現在顯示修行因地而得果報，果報的生起是爲了酬償因地，所以稱為報身。
問：化身也是修因所得，為什麼不是報身呢？
答：從普遍意義上來說也是如此。但化身是從報身而生起的，所以不是正酬因的意義。報身是正酬因的意義，所以稱為報身。而且化身是爲了教化二乘，這個身體比較低劣，不是殊勝的果報，所以不稱為報身。
問：報佛一定是常住的還是無常的呢？
答：前面已經討論過了。
【English Translation】 English version: It is still one Buddha, either seeing it as Nirmanakaya (emanation body, a body manifested to teach sentient beings) or seeing it as Dharmakaya (the body of truth, the true body or the body of the Dharma of the Buddha). Those of the Two Vehicles (Sravakas and Pratyekabuddhas, Hearers and Solitary Buddhas) did not understand in the past, but now they understand. Therefore, this passage can be understood either as a metaphor for the difference between two Buddhas or as a metaphor for different aspects of the same Buddha.
Question: The previous text stated that the Dharmakaya does not preach. Why does the Shastra (Treatise) say that the Dharmakaya also preaches?
Answer: The Shastra explains that the Dharmakaya refers to the Dharmakaya in relation to the Vairocana (the Buddha of pervasive light) on the Lotus Throne and the Sixteen-foot Shakyamuni (Shakyamuni Buddha with a sixteen-foot golden body). If viewed from the perspective of the ultimate Dharmakaya, it still belongs to the Manifestation Body. How do we know this? The Sutra says, 'When hidden, it is called the Tathagatagarbha (the womb of the Tathagata); when manifest, it is called the Dharmakaya.' Only the Buddha can see it; even the Tenth Bhumi Bodhisattva (Bodhisattva of the Tenth Ground) cannot see it. What the Shastra explains is still the Transformation Body Bodhisattva (Bodhisattva transformed by the Buddha's emanation), which the Bodhisattvas can see, so we know it belongs to the Nirmanakaya.
Question: Why does the Dharmakaya Buddha not preach?
Answer: There are only two situations. One is that Bodhisattvas are taught by the Sambhogakaya (reward body, the body of enjoyment or requital of the Buddha), and the other is that Hearers are taught by the Nirmanakaya. Only the Buddha can see the Dharmakaya, so it does not preach. Moreover, the Dharmakaya is beyond names and forms, so how could there be sound and preaching? The act of preaching is all done by the Nirmanakaya.
Question: Since the Dharmakaya does not transform beings, what is the function of the Dharmakaya?
Answer: The Dharmakaya is the foundation for transforming beings, so it has great use. Moreover, the Trikaya (the three bodies of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya) represents two kinds of virtues. The Dharmakaya is the Self-benefit Virtue (the virtue of self-cultivation), and the other two bodies are Other-benefit Virtue (the virtue of teaching others). One must possess self-benefit virtue before being able to transform others.
Question: According to the Sutra of Resolving Doubts in the Image Dharma and the Mahayanasamgraha (Compendium of the Mahayana), why is the Dharmakaya not called the Sambhogakaya?
Answer: The Dharmakaya is neither born nor does it die; it exists inherently. As the Sutra says, 'When hidden, it is called the Tathagatagarbha; when manifest, it is called the Dharmakaya.' Is the Dharmakaya obtained through cultivating causes? Therefore, we know that the Dharmakaya is not the Sambhogakaya. Now, it is shown that one obtains the result by cultivating the cause, and the arising of the result is to repay the cause, so it is called the Sambhogakaya.
Question: The Nirmanakaya is also obtained through cultivating causes, so why is it not the Sambhogakaya?
Answer: In a general sense, it is also true. However, the Nirmanakaya arises from the Sambhogakaya, so it is not the meaning of directly repaying the cause. The Sambhogakaya is the meaning of directly repaying the cause, so it is called the Sambhogakaya. Moreover, the Nirmanakaya is for teaching the Two Vehicles, and this body is inferior, not a supreme reward, so it is not called the Sambhogakaya.
Question: Is the Sambhogakaya Buddha definitely permanent or impermanent?
Answer: It has been discussed before.
。今當更說。地論師云。報身是常。所以然者。法身即是本有佛性。報佛為修因所得。佛性顯故名報身。即是始有。亦是性凈方便凈義。若據此明報身。報身是常者此不違法華論。地論金剛波若論等宜用之。若云舍那是報佛而言舍那常者。五義不可。一者像法決疑經云。或見我為報身為千萬釋迦之所圍繞。則舍那為報身。既云爲千萬釋迦圍繞。豈是常身耶。二者菩薩戒經明。我今盧舍那方坐蓮華臺。周匝千華上覆現千釋迦。常無方所豈偏在華臺。三者華嚴經盛明。舍那坐道場菩提樹下成佛眷屬圍繞。云何是常身耶。四者法華經明。長者尊豪宗親侍衛。然後脫珍御服著弊垢衣。示釋迦形。云何長者實是常身。五攝大乘論化菩薩故示報身。化二乘故示化身。法身佛不化云何以化菩薩身為常身耶。
問。云何通耶。
答。有二種報佛。法華論明報佛是常。攝論及眾經明報佛是無常。故不應偏用。
問。餘二身但是無常。亦得是常耶。
答。義有通別。通而為論三身皆常。法身無始終不生滅故常。以有法身常化菩薩而無息時故應身亦常。化二乘亦無息時故化身亦常。但於此緣息彼緣不息故言滅而實不滅也。如華嚴云。譬如大火遍燒諸草。此處草盡故言火滅。彼處草不盡故言不滅也。
問。報身
【現代漢語翻譯】 現代漢語譯本：現在我將進一步闡述。持《地論》的論師認為，報身（Sambhogakaya，佛的報償之身）是常住不變的。原因在於，法身（Dharmakaya，佛的法性之身）即是本有的佛性。報佛是透過修行因緣所證得的，佛性顯現的緣故，稱之為報身，即是始有。這也是性凈（自性清凈）和方便凈（方便清凈）的含義。如果根據這種說法來闡明報身，報身是常住不變的，這並不違反《法華論》。《地論》、《金剛般若論》等經典可以採用這種觀點。如果說盧舍那佛（Locana，光明遍照）是報佛，並認為盧舍那佛是常住不變的，那麼從五個方面來說是不成立的。第一，《像法決疑經》中說：『或者見我為報身，為千萬釋迦（Sakyamuni，釋迦牟尼佛）所圍繞。』那麼盧舍那佛是報身，既然說是被千萬釋迦圍繞，怎麼能是常身呢？第二，《菩薩戒經》中說：『我今盧舍那方坐蓮華臺，周匝千華上覆現千釋迦。』常無固定處所，怎麼會偏偏只在蓮花臺上呢？第三，《華嚴經》盛大地闡明：盧舍那佛坐在道場菩提樹下成佛，眷屬圍繞，怎麼能說是常身呢？第四，《法華經》中說：長者（指佛）受到尊貴豪門宗親的侍衛，然後脫下珍貴的御服，穿上破舊的衣服，示現釋迦的形象，怎麼能說長者實際上是常身呢？第五，《攝大乘論》說，爲了化度菩薩，所以示現報身；爲了化度二乘，所以示現化身。法身佛不進行化度，怎麼能把化度菩薩的身當作常身呢？ 問：那麼，如何才能融會貫通呢？ 答：有兩種報佛。法華論闡明報佛是常住的，攝論及眾多經典闡明報佛是無常的，所以不應該偏頗地採用某一種說法。 問：其餘二身只是無常的，也可以是常住的嗎？ 答：義理上有共通和差別。從共通的角度來說，三身都是常住的。法身沒有始終，不生不滅，所以是常住的。因為有法身常住，化度菩薩沒有停止的時候，所以應身（Nirmanakaya，佛的化身）也是常住的。化度二乘也沒有停止的時候，所以化身也是常住的。只是在這種因緣下停止，在那種因緣下不停止，所以說是滅，但實際上並沒有滅。如同《華嚴經》所說：『譬如大火遍燒諸草，此處草燒盡了，所以說火滅了；彼處草沒有燒盡，所以說火沒有滅。』 問：報身...
【English Translation】 English version: Now I will explain further. The teachers who uphold the Treatise on the Ten Stages of the Earth (Dilun) say that the Sambhogakaya (Reward Body of the Buddha) is permanent. The reason is that the Dharmakaya (Dharma Body of the Buddha) is the inherent Buddha-nature. The Reward Buddha is attained through the causes and conditions of practice. Because the Buddha-nature manifests, it is called the Reward Body, which is newly arisen. This is also the meaning of self-nature purity (svabhavasuddha) and expedient purity (upayasuddha). If we explain the Reward Body according to this view, that the Reward Body is permanent, it does not contradict the Treatise on the Lotus Sutra. The Treatise on the Ten Stages of the Earth, the Diamond Sutra, and other scriptures can adopt this view. If it is said that Locana (Vairocana, the Buddha of Illumination) is the Reward Buddha, and it is thought that Locana is permanent, then it is not valid in five ways. First, the Scripture on Resolving Doubts in the Semblance Dharma says: 'Or one sees my Reward Body, surrounded by thousands of Sakyamuni (Sakyamuni, the historical Buddha).' Then Locana is the Reward Body. Since it is said to be surrounded by thousands of Sakyamuni, how can it be a permanent body? Second, the Bodhisattva Precepts Sutra states: 'Now I, Locana, am sitting on a lotus platform, and thousands of Sakyamuni appear again on the surrounding thousands of flowers.' It is always without a fixed place, so how can it only be on the lotus platform? Third, the Avatamsaka Sutra extensively explains: Locana Buddha sits under the Bodhi tree in the place of enlightenment, surrounded by his retinue. How can this be a permanent body? Fourth, the Lotus Sutra states: The elder (referring to the Buddha) is attended by noble and wealthy relatives, and then takes off his precious garments and puts on ragged clothes, manifesting the form of Sakyamuni. How can it be said that the elder is actually a permanent body? Fifth, the Summary of the Great Vehicle states that in order to transform Bodhisattvas, the Reward Body is manifested; in order to transform the Two Vehicles, the Transformation Body is manifested. The Dharmakaya Buddha does not transform, so how can the body that transforms Bodhisattvas be regarded as a permanent body? Question: Then, how can we reconcile these views? Answer: There are two kinds of Reward Buddhas. The Treatise on the Lotus Sutra explains that the Reward Buddha is permanent, while the Summary of the Great Vehicle and many other scriptures explain that the Reward Buddha is impermanent. Therefore, one should not adopt only one view. Question: Are the other two bodies only impermanent, or can they also be permanent? Answer: In terms of meaning, there are commonalities and differences. From a common perspective, all three bodies are permanent. The Dharmakaya has no beginning or end, and does not arise or cease, so it is permanent. Because the Dharmakaya is permanent, and the transformation of Bodhisattvas never ceases, the Nirmanakaya (Transformation Body of the Buddha) is also permanent. The transformation of the Two Vehicles also never ceases, so the Transformation Body is also permanent. It is only that it ceases under this condition and does not cease under that condition, so it is said to cease, but in reality, it does not cease. As the Avatamsaka Sutra says: 'It is like a great fire burning all the grass. The grass is burned up here, so it is said that the fire is extinguished; the grass is not burned up there, so it is said that the fire is not extinguished.' Question: The Sambhogakaya...
何故一化身則多。如舍那唯一釋迦則多耶。
答。通則例也。而今舍那唯一釋迦則多者。略明三義。一者據本跡分之。舍那為本故不二。釋迦是跡故不一。如菩薩戒經說也。二者欲顯根本一義示唯有一道。故云一切無畏人一道出生死。所體之道既一。體道之人亦一。故唯一化主一國土一教門一菩薩眾。根本為論唯有四種一也。如法華云十方佛土中唯有一乘法。即是一化主一土一教一緣也。但為眾生不堪受道故開四異。以不堪道故作多道說之。或大小乘道或三乘道或四道。謂三乘道福樂道。或五乘道。以五道既不一故化主亦不一。故有多釋迦多國土多教門多徒眾。為此義故舍那唯一釋迦則多也。三者舍那是報佛。報則無二。所以然者。示因有差別果無差別。因有差別故有十信乃至等覺五十一位不同。示果無差別唯得舍那。故報佛不二也。又唯有一道行一道故唯得一。報佛不二也。化則從緣不定。故有多釋迦。
問。為橫論三身為豎論三身耶。
答。具二義。一者橫論以法身為本。應彼二緣故有二身。二者豎論即是傳。望從法身垂舍那之跡。次從舍那之本復起釋迦之應。如梵網云我今盧舍那示現千釋迦。亦如法華脫珍御服著弊垢衣也。
問。經有種種說。或言虛空法身。或言實相法身。或言感應
【現代漢語翻譯】 現代漢語譯本 問：為什麼一個化身可以有多個？比如盧舍那佛（Vairocana，報身佛）是唯一的，而釋迦牟尼佛（Sakyamuni，應化身佛）卻有很多呢？
答：一般來說，是通用的例子。但現在盧舍那佛是唯一的，而釋迦牟尼佛卻有很多，略微說明有三種意義。第一，根據本跡來區分。盧舍那佛是根本，所以不是二；釋迦牟尼佛是示現的軌跡，所以不是一。如《菩薩戒經》所說。第二，想要顯示根本唯一的意義，所以說只有一條道路。所以說一切無畏的人從一條道路出生死。所體證的道既然是唯一的，體證道的人也是唯一的。所以只有一位化主，一個國土，一個教門，一個菩薩眾。根本上來說，只有四種唯一。如《法華經》所說，十方佛土中只有一乘法。就是一位化主，一個國土，一個教，一個因緣。但因為眾生不能接受唯一的道，所以開出四種差異。因為不能接受唯一的道，所以有多種道的說法。或者有大小乘道，或者有三乘道，或者有四道，即三乘道和福樂道。或者有五乘道。因為五道不唯一，所以化主也不唯一。所以有很多釋迦牟尼佛，很多國土，很多教門，很多徒眾。因為這個意義，所以盧舍那佛是唯一的，而釋迦牟尼佛卻有很多。
第三，盧舍那佛是報身佛。報身則是無二的。之所以這樣說，是因為顯示因有差別，果沒有差別。因有差別，所以有十信乃至等覺五十一個位次的不同。顯示果沒有差別，唯有得到盧舍那佛。所以報身佛不是二。又因為只有一條道路，行一條道路，所以唯有得到一個。報身佛不是二。化身則是從因緣而定，不固定。所以有很多釋迦牟尼佛。
問：這是橫向討論三身，還是縱向討論三身呢？
答：兼具兩種意義。第一，橫向討論，以法身佛為根本。應彼二緣，所以有應身和報身。第二，縱向討論，就是傳承。從法身佛垂示盧舍那佛的軌跡。其次從盧舍那佛的根本，又生起釋迦牟尼佛的應化。如《梵網經》所說，『我今盧舍那示現千釋迦』。也如《法華經》所說，脫去珍貴的御服，穿上破舊的衣服。
問：經典有種種說法。或者說虛空法身，或者說實相法身，或者說感應。
【English Translation】 English version Question: Why can one manifestation have many forms? For example, Vairocana (the Reward Body Buddha) is unique, while Sakyamuni (the Manifestation Body Buddha) has many?
Answer: Generally speaking, it's a common example. But now, Vairocana is unique, while Sakyamuni has many, which can be explained in three ways. First, it's distinguished according to the fundamental and the traces. Vairocana is the fundamental, so it's not two; Sakyamuni is the manifested trace, so it's not one. As stated in the 'Bodhisattva Precepts Sutra'. Second, it's to show the meaning of the fundamental oneness, so it's said that there is only one path. Therefore, it's said that all fearless people are born from one path to escape birth and death. Since the path that is embodied is unique, the person who embodies the path is also unique. Therefore, there is only one Lord of Transformation, one land, one teaching, and one assembly of Bodhisattvas. Fundamentally speaking, there are only four kinds of oneness. As the 'Lotus Sutra' says, in the Buddha lands of the ten directions, there is only the One Vehicle Dharma. That is one Lord of Transformation, one land, one teaching, and one condition. But because sentient beings cannot accept the one path, four differences are opened up. Because they cannot accept the one path, there are many paths spoken of. Either there is the Great and Small Vehicle path, or the Three Vehicle path, or the Four Paths, namely the Three Vehicle path and the Path of Bliss. Or the Five Vehicle path. Because the five paths are not one, the Lord of Transformation is also not one. Therefore, there are many Sakyamunis, many lands, many teachings, and many followers. Because of this meaning, Vairocana is unique, while Sakyamuni has many.
Third, Vairocana is the Reward Body Buddha. The Reward Body is non-dual. The reason for this is to show that the causes have differences, but the results have no differences. Because the causes have differences, there are differences in the fifty-one stages from the Ten Faiths to Equal Enlightenment. It shows that the results have no differences, only obtaining Vairocana. Therefore, the Reward Body Buddha is not two. Also, because there is only one path and one path is practiced, only one is obtained. The Reward Body Buddha is not two. The Manifestation Body is determined by conditions and is not fixed. Therefore, there are many Sakyamunis.
Question: Is this a horizontal discussion of the Three Bodies, or a vertical discussion of the Three Bodies?
Answer: It has both meanings. First, the horizontal discussion takes the Dharma Body Buddha as the fundamental. Responding to those two conditions, there are the Manifestation Body and the Reward Body. Second, the vertical discussion is the transmission. From the Dharma Body Buddha, the traces of Vairocana are shown. Next, from the root of Vairocana, the manifestation of Sakyamuni arises again. As the 'Brahma Net Sutra' says, 'I, now, Vairochana, manifest a thousand Sakyamunis.' It is also like the 'Lotus Sutra' says, taking off the precious royal garments and putting on tattered clothes.
Question: The scriptures have various sayings. Some say the Dharma Body is emptiness, some say the Dharma Body is reality, and some say it is responsive.
法身。或言法性生身。或言功德法身。有何等異耶。
答。言其大網則彌綸太虛故言虛空法身。語其妙則無相無為。故云實相法身。辨其能應則無感不形。故云感應法身。說其生則本之法性。故云法性生身。明其體則眾德所成。故云功德法身。約其義異故有眾名不同。考而論之一法身也。
問。從法性生故名法性生身者。釋論云二乘人及法身菩薩亦是法性生身。與佛何異耶。
答。佛照窮法性故名真法性生身。菩薩二乘隨分受秤也。
問。直就佛法性身中自得論真應不耶。
答。得也。妙窮法性即是法身。若隱法性身菩薩所見。如前引釋論法身佛者。此是法性身中應身也。次明本跡四句。遍通眾經異說。一者開而不合。開本跡二身。法身無生滅。應身有生滅。法身壽無量。應身壽有量也。二者合而不開。昔說此身近成。今說此身久成。同指一身更無有二。又昔指久為近。今指近為久。更無有二也。
問。云何是指近為久耶。
答。涌出云。我于伽耶城爾乃化度之。豈非則近指伽耶以為久遠。既指伽耶為久。亦指久為伽耶。生公正用此意云。極決彼長壽則伽耶是也。伽耶是者非復伽耶。伽耶既非彼長何獨是乎。欲顯不長不短長短斯亡。然後久近適化也。又大經迦葉頻難。現
【現代漢語翻譯】 現代漢語譯本：問：關於法身（Dharmakaya），有時說是法性生身（Dharmata-born body），有時說是功德法身（Merit-endowed Dharmakaya），這些有什麼區別呢？ 答：如果從其廣大無邊的角度來說，它瀰漫于整個太虛，所以說是虛空法身（Space Dharmakaya）。如果從其精妙的角度來說，它是無相無為的，所以說是實相法身（Reality Dharmakaya）。如果從其能夠應化的角度來說，它無感不應，所以說是感應法身（Responsive Dharmakaya）。如果從其產生的角度來說，它本源於法性，所以說是法性生身。如果從其本體的角度來說，它由眾多功德構成，所以說是功德法身。因為所指的意義不同，所以有各種不同的名稱。但考察起來，實際上都是指同一個法身。 問：既然是從法性產生，所以稱為法性生身，那麼《釋論》（Mahaprajnaparamita-sastra）中說二乘人（聲聞和緣覺）以及法身菩薩也是法性生身，這與佛有什麼區別呢？ 答：佛徹底照見了法性，所以稱為真法性生身（True Dharmata-born body）。菩薩和二乘人只是隨各自的程度領受一部分。 問：可以直接在佛的法性身中討論真身和應身嗎？ 答：可以。徹底領悟法性就是法身。如果隱藏法性身，那是菩薩所見。如前面引用的《釋論》中說的法身佛，這是法性身中的應身。接下來闡明本跡四句，普遍適用於各種經典的不同說法。第一種是開而不合，即區分本跡二身。法身沒有生滅，應身有生滅。法身壽命無量，應身壽命有量。第二種是合而不開，過去說這個身是近期成就的，現在說這個身是久遠成就的，都是指同一個身，沒有第二個。或者說，過去指久遠為近期，現在指近期為久遠，也沒有第二個。 問：怎麼理解指近期為久遠呢？ 答：《涌出品》（Chapter on the Appearance from the Earth）中說：『我于伽耶城才開始化度你們。』這難道不是指近期的伽耶城為久遠嗎？既然指伽耶城為久遠，也可以指久遠為伽耶城。生公（竺道生）正是用了這個意思說：『徹底決斷那長壽之處就是伽耶。』伽耶是長壽之處，但又不是伽耶。伽耶既然不是那長壽之處，又怎麼能單獨說是呢？想要顯示不長不短，長短的概念都消失，然後久遠和近期才能適應變化。』又如《大般涅槃經》（Mahaparinirvana Sutra）中迦葉（Kasyapa）頻難（Bimbisara）的示現。
【English Translation】 English version: Question: Regarding Dharmakaya (法身, the Body of Dharma), sometimes it is said to be Dharmata-born body (法性生身), and sometimes it is said to be Merit-endowed Dharmakaya (功德法身). What are the differences between these? Answer: If we speak of its vastness, it pervades the entire space, hence it is called Space Dharmakaya (虛空法身). If we speak of its subtlety, it is without form and without action, hence it is called Reality Dharmakaya (實相法身). If we speak of its ability to respond, it responds to every stimulus, hence it is called Responsive Dharmakaya (感應法身). If we speak of its origin, it originates from Dharmata (法性, the nature of Dharma), hence it is called Dharmata-born body. If we speak of its essence, it is composed of numerous merits, hence it is called Merit-endowed Dharmakaya. Because the meanings are different, there are various different names. But upon examination, they all refer to the same Dharmakaya. Question: Since it is born from Dharmata, hence it is called Dharmata-born body, then the Shastra (釋論, commentary) says that the Two Vehicles (二乘人, Sravakas and Pratyekabuddhas) and the Dharmakaya Bodhisattvas are also Dharmata-born bodies. What is the difference between them and the Buddha? Answer: The Buddha thoroughly illuminates Dharmata, hence it is called True Dharmata-born body (真法性生身). Bodhisattvas and the Two Vehicles only receive a portion according to their respective capacities. Question: Can we directly discuss the True Body and the Manifested Body within the Buddha's Dharmata body? Answer: Yes, we can. Thoroughly understanding Dharmata is the Dharmakaya. If the Dharmata body is hidden, it is what the Bodhisattvas see. As the Shastra mentioned earlier says, the Dharmakaya Buddha is the Manifested Body within the Dharmata body. Next, we will clarify the four phrases of Original and Manifested, which universally apply to different interpretations in various sutras. The first is opening without combining, that is, distinguishing between the Original Body and the Manifested Body. The Dharmakaya has no birth or death, while the Manifested Body has birth and death. The Dharmakaya has infinite lifespan, while the Manifested Body has a finite lifespan. The second is combining without opening, that is, saying that this body was recently achieved in the past, and now saying that this body was achieved long ago. Both refer to the same body, there is no second. Or, in the past, we referred to the distant past as recent, and now we refer to the recent past as distant, there is also no second. Question: How should we understand referring to the recent past as distant? Answer: The Chapter on the Appearance from the Earth (涌出品) says: 'I only began to convert you in the city of Gaya (伽耶城).' Isn't this referring to the recent city of Gaya as the distant past? Since we refer to the city of Gaya as the distant past, we can also refer to the distant past as the city of Gaya. Master Sheng (竺道生) used this meaning, saying: 'The ultimate determination of that long life is Gaya.' Gaya is the place of long life, but it is not Gaya. Since Gaya is not that place of long life, how can it be said to be it alone? We want to show that it is neither long nor short, the concepts of long and short disappear, and then the distant and recent can adapt to change.' Furthermore, there is the manifestation of Kasyapa (迦葉) and Bimbisara (頻難) in the Mahaparinirvana Sutra (大般涅槃經).
見此身無常。如來還答此身是常。又云吾今此身即是法身。非血肉之所成立。凈名云。佛身者即法身也。如此等經皆是合而不開。三者亦合亦開。明法身無生滅跡身有生滅。豈非開二身耶。即生者不生。不生者生。多寶釋迦即是其事。豈非合耶。四者本跡是因緣義。不可一故不合。不可異故不開也。
問。何故明四句耶。
答。如來法身言辭寂滅。為欲出處眾生故開本跡二身。所以有第一句。而眾生聞說二。多依起二見。謂法身自無生滅。應身自是生滅。欲泯其二見故云。只生者不生。不生者何處別有二身耶。故有第二句也。或者聞二身不二便作一解。一則不得二。聞二便作二解。二則不得一。為破此礙心故明雖一而二。雖二而一。一不礙二。二不礙一。故有第三亦開亦合句也。迷情復謂舍定一定二。便取亦一亦二。今欲雙斥兩病。故明因緣本跡不可一異。由本有跡由跡有本。非本無以垂跡。非跡無以顯本。故說第四非開非合不一不二義也。
問。開此四句意何所在耶。
答。欲令因四悟不四之身耳。次論近遠開覆義。
問。為是破近明遠。為是開近顯遠。為是覆近開遠。為是廢近立遠耶。
答。具四義。一者破近明遠。故文云一切世間天人阿修羅皆謂。釋迦始成正覺。然我成
【現代漢語翻譯】 現代漢語譯本： 見此身是無常的。如來卻回答說此身是常。又說我現在這個身就是法身（Dharmakaya，佛的法性之身），不是由血肉組成的。《維摩詰經》說：『佛身就是法身。』像這些經文都是合而不開。第三種是亦合亦開，說明法身沒有生滅，跡身（Nirmanakaya，佛的應化之身）有生滅，這難道不是開示二身嗎？即生者不生，不生者生，多寶如來（Prabhutaratna）和釋迦牟尼佛（Sakyamuni）就是這樣的例子，這難道不是合嗎？第四種是本跡是因緣的意義，不可說是一，所以不合；不可說是異，所以不開。 問：為什麼要說明這四句呢？ 答：如來的法身言語寂滅，爲了救度眾生才開顯本跡二身，所以有第一句。而眾生聽聞二身之說，大多生起二見，認為法身自然沒有生滅，應身自然是生滅。爲了泯除這種二見，所以說『只生者不生，不生者何處別有二身呢？』所以有第二句。或者聽聞二身不二，就理解為一，這樣就不能理解二；聽聞二身，就理解為二，這樣就不能理解一。爲了破除這種障礙之心，所以說明雖一而二，雖二而一，一不妨礙二，二不妨礙一，所以有第三句亦開亦合。迷惑之人又認為捨棄一定是一，捨棄一定二是，於是就取亦一亦二。現在想要同時破斥這兩種毛病，所以說明因緣本跡不可說是一，也不可說是異，因為由本才有跡，由跡才能顯本，沒有本就無法垂跡，沒有跡就無法顯本，所以說第四句非開非合，不一不異的意義。 問：開示這四句的用意在哪裡呢？ 答：想要讓人們因為這四句而領悟不落入四相之身罷了。接下來討論近遠開覆的意義。 問：是破除近而顯明遠，還是開顯近而顯示遠，還是覆蓋近而開顯遠，還是廢棄近而建立遠呢？ 答：具備這四種意義。第一種是破除近而顯明遠，所以經文中說一切世間的天人阿修羅都認為釋迦牟尼佛是現在才成正覺的，然而我成佛以來已經很久了。
【English Translation】 English version: Seeing this body as impermanent. The Tathagata (如來，another name for Buddha) answers that this body is permanent. It is also said that 'this body of mine now is the Dharmakaya (法身，the Dharma body of the Buddha), not established by flesh and blood.' The Vimalakirti Sutra says, 'The Buddha's body is the Dharmakaya.' Such sutras are all combined without being opened. The third is both combined and opened, clarifying that the Dharmakaya has no birth or death, while the Nirmanakaya (跡身，the transformation body of the Buddha) has birth and death. Isn't this revealing the two bodies? That which is born is not born, and that which is not born is born. Prabhutaratna (多寶如來，the Buddha of the Jeweled Stupa) and Sakyamuni (釋迦牟尼佛，the historical Buddha) are examples of this. Isn't this combining? The fourth is that the original and the trace are the meaning of cause and condition. It cannot be said to be one, so it is not combined; it cannot be said to be different, so it is not opened. Question: Why explain these four phrases? Answer: The Tathagata's Dharmakaya is silent in speech. To save sentient beings, the original and trace bodies are revealed, so there is the first phrase. However, when sentient beings hear about the two bodies, they mostly give rise to dualistic views, thinking that the Dharmakaya naturally has no birth or death, while the response body naturally has birth and death. To eliminate this dualistic view, it is said, 'That which is born is not born; where else are there two separate bodies?' Therefore, there is the second phrase. Or, upon hearing that the two bodies are not two, they understand it as one, thus failing to understand two; upon hearing about two bodies, they understand it as two, thus failing to understand one. To break through this obstacle in the mind, it is explained that although it is one, it is two; although it is two, it is one. One does not hinder two, and two do not hinder one, so there is the third phrase of both opening and combining. Deluded beings think that abandoning one must mean one, and abandoning one must mean two, so they take both one and two. Now, wanting to simultaneously refute both faults, it is explained that the original and trace of cause and condition cannot be said to be one, nor can they be said to be different, because the trace comes from the original, and the original is revealed by the trace. Without the original, there is no way to manifest the trace; without the trace, there is no way to reveal the original. Therefore, the fourth phrase speaks of the meaning of neither opening nor combining, neither one nor different. Question: What is the intention behind revealing these four phrases? Answer: It is to enable people to realize the body that does not fall into the four characteristics through these four phrases. Next, we will discuss the meaning of near and far, opening and covering. Question: Is it breaking the near to reveal the far, or is it opening the near to reveal the far, or is it covering the near to open the far, or is it abandoning the near to establish the far? Answer: It possesses these four meanings. The first is breaking the near to reveal the far, so the sutra says that all the gods, humans, and asuras in the world think that Sakyamuni Buddha has just attained enlightenment, but I have been a Buddha for a long time.
佛甚大久遠。此破近明壽遠也。二開近顯遠。明開方便門顯真實義。昔明近遠是方便。今明遠是實說。此二皆佛方便非眾生橫執也。三者覆近開遠。如二鳥雙游不相舍離。但昔覆遠以開近。今則覆近開遠也。四者廢近立遠。如廢三立一也。
問。四義之中初一是緣迷。后三明佛教。昔自說近云何言緣。謂佛近耶。
答。以是義故文中明秘密神通之力。昔日說近而密為開遠。言雖在近昔在於遠。乃至今日言雖在遠意為開不近不遠無始無終。而惑者聞近遂守近不能悟遠。乃至聞遠不能悟不遠不近。故名迷也。又雖聞非近非遠不能悟近遠雙游。皆失佛旨也。又昔說近者此是因緣遠近。義近遠無礙。昔以遠為近。今以近為遠。以不遠近為近遠。近遠為不近遠。如來是無礙之人。故有無礙之身無礙之說。以眾生乖道不能有無礙之悟。故皆失佛旨。又如來非近非遠。昔能結為近用。乃至非遠非近。今結為遠用。昔結以為近用。故此近於佛。欲開非近非遠而眾生執近乃覆非近非遠也。近義既爾遠義亦然。若能悟如此近遠義者。方識一化始終意也。
問。開近顯遠開無常顯常。開短顯長何異。
答。有人言開無常顯常。但在涅槃餘二通兩教。今明三事互通。但開近顯遠明久已成佛。開無常顯常者。此通久近。
【現代漢語翻譯】 現代漢語譯本：佛陀的壽命極其長久遠。這破除了執著于佛陀近期示現的短壽之見，而彰顯了佛陀的壽命是長遠的。第二是開啟近處而顯現遠處。這說明開啟方便之門，顯現真實之義。過去說佛陀示現的近處是爲了方便，現在說明佛陀的壽命長遠才是真實之說。這兩種說法都是佛陀的方便之法，不是眾生自己橫加執著的。第三是覆蓋近處而開啟遠處。如同兩隻鳥兒雙雙飛翔，不相舍離。只不過過去是覆蓋遠處以開啟近處，現在則是覆蓋近處而開啟遠處。第四是廢除近處而建立遠處。如同廢除三乘而建立一乘一樣。
問：這四種意義之中，第一種是緣于迷惑，后三種是闡明佛教的教義。過去佛陀自己說（示現）的近處，為什麼說是緣于迷惑呢？難道說佛陀是近處的嗎？
答：正因為這個緣故，經文中闡明了秘密神通之力。過去說（示現）的近處，是秘密地爲了開啟遠處。言語雖然在近處，但實際上在於遠處。乃至今日，言語雖然在遠處，但意圖是爲了開啟不近不遠、無始無終的境界。然而迷惑的人聽聞了近處，就固守近處而不能領悟遠處。乃至聽聞了遠處，就不能領悟不遠不近的境界。所以稱之為迷惑。又有人即使聽聞了非近非遠，也不能領悟近處和遠處雙雙執行的道理，這都是喪失了佛陀的旨意。又過去所說的近處，這是因緣上的遠近，義理上遠近是沒有妨礙的。過去是以遠處為近處，現在是以近處為遠處，以不遠近為近遠，以近遠為不近遠。如來是無礙之人，所以有無礙之身，無礙之說。因為眾生違背了正道，不能有無礙的領悟，所以都喪失了佛陀的旨意。又如來非近非遠，過去能夠結合爲近處來使用，乃至非遠非近，現在結合爲遠處來使用。過去結合以為近處來使用，所以這個近處對於佛陀來說，是爲了開啟非近非遠，而眾生執著于近處，乃是覆蓋了非近非遠。近處的意義既然如此，遠處的意義也是這樣。如果能夠領悟如此的近遠之義，才能認識佛陀一化（教化）的始終之意。
問：開啟近處而顯現遠處，開啟無常而顯現常，開啟短而顯現長，這有什麼不同呢？
答：有人說開啟無常而顯現常，只在涅槃經中，其餘兩種貫通兩教。現在說明這三件事互相貫通。但開啟近處而顯現遠處，是說明佛陀久遠以來就已經成佛了。開啟無常而顯現常，這貫通了久遠和近處。
【English Translation】 English version: The Buddha's lifespan is extremely long and far-reaching. This refutes the attachment to the view of the Buddha's recent short-lived manifestation, and reveals that the Buddha's lifespan is long and far-reaching. The second is opening the near and revealing the far. This explains that opening the gate of expedient means reveals the true meaning. In the past, saying that the Buddha's near manifestation was for convenience, now it is explained that the Buddha's long lifespan is the true teaching. Both of these statements are the Buddha's expedient methods, not something that sentient beings themselves arbitrarily cling to. The third is covering the near and opening the far. It is like two birds flying together, inseparable. However, in the past, the far was covered to open the near, and now the near is covered to open the far. The fourth is abolishing the near and establishing the far. It is like abolishing the Three Vehicles and establishing the One Vehicle.
Question: Among these four meanings, the first is due to delusion, and the latter three clarify the teachings of Buddhism. In the past, the Buddha himself spoke of the near (manifestation), why is it said to be due to delusion? Does it mean that the Buddha is near?
Answer: Precisely because of this reason, the text clarifies the power of secret spiritual abilities (神通, magical powers). In the past, speaking of the near (manifestation) was secretly for the purpose of opening the far. Although the words are in the near, the reality is in the far. Even today, although the words are in the far, the intention is to open up the realm of neither near nor far, without beginning or end. However, those who are deluded, upon hearing the near, cling to the near and cannot comprehend the far. Even upon hearing the far, they cannot comprehend the realm of neither near nor far. Therefore, it is called delusion. Furthermore, even if they hear of neither near nor far, they cannot comprehend the principle of the near and far operating together, and they all lose the Buddha's intention. Moreover, the near that was spoken of in the past is the near and far in terms of conditions, and in terms of meaning, there is no obstruction between near and far. In the past, the far was taken as the near, and now the near is taken as the far, the neither near nor far is taken as the near and far, and the near and far is taken as the neither near nor far. The Tathagata (如來, Thus Come One) is a person of unobstructedness, so he has an unobstructed body and unobstructed speech. Because sentient beings go against the right path, they cannot have unobstructed comprehension, so they all lose the Buddha's intention. Furthermore, the Tathagata is neither near nor far, and in the past, he could combine it to be used as the near, and even the neither far nor near, now he combines it to be used as the far. In the past, it was combined to be used as the near, so this near, for the Buddha, is to open up the neither near nor far, but sentient beings cling to the near, which is covering the neither near nor far. Since the meaning of near is like this, the meaning of far is also the same. If one can comprehend such a meaning of near and far, then one can recognize the beginning and end of the Buddha's one transformation (teaching).
Question: Opening the near and revealing the far, opening the impermanent and revealing the permanent, opening the short and revealing the long, what is the difference?
Answer: Some say that opening the impermanent and revealing the permanent is only in the Nirvana Sutra (涅槃經), and the other two penetrate both teachings. Now it is explained that these three things penetrate each other. But opening the near and revealing the far is to explain that the Buddha has been enlightened for a long time. Opening the impermanent and revealing the permanent, this penetrates the long and the near.
何以知之。證常有二種。一者久已證常。二今始證常。是故通也。開短顯長此復通上二義也。
次論三世義。舊云壽量品正明三世益物。既是三世益物。故皆是無常。
評曰。今品但明三世益物。未究此章之美。下文亦無多人得道。今依法華論具明三身。可有三義。一者法身無始終即是無三世義。二者修因得果以為報佛。此有始無終義。以修因滿初證法身故名為始。證法身已后無復生滅。所以無終。三化身有始有終。就化身中自開二身。化菩薩名舍那。如化千世界麻數菩薩。無凡夫二乘等眾是也。次化二乘名釋迦。如生王宮伽耶成佛是也。亦如信解品菩薩所見二乘所睹兩身不同也。
問。法身無始終化身有始終。此義易明。云何報身有始無終。無終云何有始耶。
答。此經云。壽命無量劫久修業所得。則知初發菩提心。中修菩薩行。后得法身。故知有始。既證法身無復生滅。故無有終。此須解大經純陀難及佛舉本有今無偈釋之。方見此義意耳。若就此中釋之於文義為繁。
問。此中有三世益物義不耶。
答。從初證法身已來。垂跡化物竟王宮之前名過去世。託生王宮乃至雙林滅度謂現在世。自爾已后為未來世。此皆是跡身有三世。本身無三世義由來。但明有三世唯明成跡身。三
【現代漢語翻譯】 現代漢語譯本：如何得知這一點呢？因為證得常住境界有兩種情況。一是很久以前就已經證得常住境界，二是現在才開始證得常住境界。所以說是通達的。『開短顯長』也同樣通達以上兩種含義。
接下來討論三世的含義。舊的說法認為《壽量品》正是爲了闡明三世對眾生的利益。既然是三世利益眾生，那麼一切都是無常的。
評論說：現在的品只是闡明三世利益眾生，並沒有深入研究這一章的美妙之處。下文也沒有很多人得道。現在依照《法華論》詳細闡明三身，可以有三種含義。一是法身沒有始終，也就是沒有三世的含義。二是修因得果，成為報佛（Sambhogakaya-Buddha）。這有開始而沒有終結的含義。因為修因圓滿，最初證得法身，所以稱為開始。證得法身之後，不再有生滅，所以沒有終結。三是化身有始有終。在化身中又分為兩種身。化現菩薩名為舍那（Locana），如化現千世界麻粒數目的菩薩。沒有凡夫和二乘等眾。其次化現二乘名為釋迦（Sakyamuni），如出生王宮，在伽耶（Gaya）成佛。也像《信解品》中菩薩所見和二乘所見的兩身不同。
問：法身沒有始終，化身有始終，這個道理容易明白。為什麼報身有始無終？沒有終結又怎麼會有開始呢？
答：這部經說：『壽命無量劫久修業所得』，就知道最初發菩提心，中間修行菩薩行，後來得到法身。所以知道有開始。既然證得法身，不再有生滅，所以沒有終結。這需要理解《大般涅槃經》中純陀（Cunda）的提問以及佛陀舉出『本有今無』偈的解釋，才能明白這個意思。如果在這裡解釋，文義就太繁瑣了。
問：這裡有三世利益眾生的含義嗎？
答：從最初證得法身以來，垂跡化物的示現，在王宮之前名為過去世。託生王宮乃至雙林滅度，稱為現在世。從那時以後為未來世。這些都是跡身有三世，本身沒有三世的含義。由來只是闡明有三世，只是闡明成就跡身的三世。
【English Translation】 English version: How is this known? Because there are two kinds of attaining the state of permanence. One is having attained the state of permanence long ago, and the other is beginning to attain the state of permanence now. Therefore, it is said to be comprehensive. 'Opening the short and revealing the long' also comprehensively encompasses the above two meanings.
Next, we discuss the meaning of the Three Times (past, present, and future). The old view holds that the 'Lifespan Chapter' precisely elucidates the benefit of the Three Times to sentient beings. Since it benefits sentient beings in the Three Times, everything is impermanent.
Commentary: The current chapter only elucidates the benefit of the Three Times to sentient beings, without deeply exploring the beauty of this chapter. There are not many who attain the Way in the following text either. Now, according to the Saddharma-pundarika Sutra Sastra, the Three Bodies (Trikaya) are explained in detail, which can have three meanings. First, the Dharmakaya (法身) has no beginning or end, which means it has no Three Times. Second, cultivating causes and attaining results leads to the Sambhogakaya-Buddha (報佛). This has a beginning but no end. Because the cultivation of causes is complete, and the Dharmakaya is first attained, it is called the beginning. After attaining the Dharmakaya, there is no more birth and death, so there is no end. Third, the Nirmanakaya (化身) has a beginning and an end. Within the Nirmanakaya, two bodies are further distinguished. The manifested Bodhisattva is called Locana (舍那), such as the manifested Bodhisattvas as numerous as sesame seeds in a thousand worlds. There are no ordinary people or those of the Two Vehicles (聲聞乘 and 緣覺乘). Next, the manifested Two Vehicles are called Sakyamuni (釋迦), such as being born in the royal palace and attaining Buddhahood in Gaya (伽耶). It is also like the different bodies seen by the Bodhisattvas and the Two Vehicles in the 'Faith Discernment Chapter'.
Question: The Dharmakaya has no beginning or end, and the Nirmanakaya has a beginning and an end. This principle is easy to understand. Why does the Sambhogakaya have a beginning but no end? If there is no end, how can there be a beginning?
Answer: This sutra says, 'Lifespan is attained through cultivating karma for immeasurable kalpas,' which means that one initially generates the Bodhi mind, cultivates the Bodhisattva path in the middle, and later attains the Dharmakaya. Therefore, it is known to have a beginning. Since the Dharmakaya is attained, there is no more birth and death, so there is no end. This requires understanding Cunda's (純陀) question in the Mahaparinirvana Sutra and the Buddha's explanation of the verse 'Originally existing, now not existing' to understand this meaning. If explained here, the meaning would be too verbose.
Question: Is there a meaning of benefiting sentient beings in the Three Times here?
Answer: From the time of first attaining the Dharmakaya, the manifestation of traces and transformation of beings, before the royal palace, is called the past. Being born in the royal palace until the extinction in the twin Sala trees (雙林), is called the present. From that time onwards is the future. These are all traces of the body having the Three Times, but the original body has no meaning of the Three Times. From the beginning, it only elucidates having the Three Times, only elucidating the Three Times of accomplishing the trace body.
身之中但得其一。
問。明報身何故言復倍上數耶。
答。初證法身已不可知。證法身已復倍上數者此明不可知。不可知如華嚴不可說不可說。此顯無復有終義耳。
問。本跡義中雲。逸多不見其始。補處不測其終。此明無始終。今何言有始無終耶。
答。前就法身義釋之。以因位之人不知其始終。故是無始終。所以是法身常義。今據報身故有始無終。又初證法身二義。一初證義故有始。二者同法身義者故無始無終也。又此是以報身顯法身。初得報身因位人尚不見其始終。況法身而可知耶。
問。作此釋者應是地論及舊義耳。
答。法華論有此文不應違也。但今讀論與舊意不同。舊義但如前釋之。今所明者義起有由。正為二乘人謂釋迦王宮始生雙林終滅。如大經云。是名二乘邪曲之見。今為破此病故云。久已成佛非始伽耶。復倍上數非終雙樹。為破始終故言無始終耳。然如來豈是始終無始終等四句可取耶。
問。等是破始終明無始終。何故無終則長而言復倍。無始則短但云補處不知。
答。斯言亦有深旨。二義之中正取無終。所以然者證常有二。一者久證二者始證。此二但得明常。唯無終義是常。有終義非常。正取無終顯常。斥二乘無常。故言復倍。所以無終則長
【現代漢語翻譯】 現代漢語譯本 身中只能得到其中之一。
問：為什麼說明報身時說『復倍上數』呢？
答：最初證得法身時，已經是不可知了。證得法身之後，又『復倍上數』，這是說明不可知。不可知就像《華嚴經》中說的『不可說不可說』。這只是爲了顯示沒有終結的意思。
問：在本跡義中說，『逸多不見其始，補處不測其終』，這是說明沒有始終。現在為什麼說有始無終呢？
答：前面是就法身的意義來解釋的，因為因位的人不知道它的始終，所以是無始終，因此是法身常義。現在根據報身來說，所以是有始無終。而且，最初證得法身有兩種意義：一是初證的意義，所以有始；二是與法身意義相同，所以無始無終。而且，這是用報身來顯示法身。最初得到報身時，因位的人尚且不能見到它的始終，更何況是法身呢？
問：作這種解釋的應該是《地論》以及舊義吧？
答：《法華論》中有這樣的文字，不應該違背。只是現在讀論與舊義不同。舊義只是像前面那樣解釋。現在所說明的意義是有來由的，正是爲了二乘人認為釋迦牟尼在王宮開始出生，在雙林樹下最終滅度。就像《大般涅槃經》中說的，『這是名為二乘邪曲的見解』。現在爲了破除這種病，所以說，『很久以前就已經成佛，不是在伽耶才開始』，『復倍上數，不是在雙林樹下才終結』。爲了破除始終的觀念，所以說無始終。然而，如來難道是可以被始終、無始終等四句所能概括的嗎？
問：同樣是破除始終，說明無始終，為什麼沒有終結就說『長』，而且說『復倍』，沒有開始就簡短地說『補處不知』？
答：這話也有深刻的含義。兩種意義之中，正是要取無終。之所以這樣，是因為證明常有兩種：一是久證，二是始證。這兩種只能說明常，只有無終的意義才是常，有終的意義不是常。正是要取無終來顯示常，斥責二乘的無常，所以說『復倍』。所以沒有終結就說『長』。
【English Translation】 English version Only one of them can be obtained within the body.
Question: Why is it said 'repeatedly multiplying the previous number' when explaining the Reward Body (Sambhogakaya)?
Answer: Initially realizing the Dharma Body (Dharmakaya) is already unknowable. After realizing the Dharma Body, it's 'repeatedly multiplying the previous number,' which indicates unknowability. Unknowable is like the 'unspeakable, unspeakable' in the Avatamsaka Sutra (Flower Garland Sutra). This merely reveals the meaning of having no end.
Question: In the meaning of Original and Manifestation (本跡義), it is said, 'It is impossible for ordinary people to see its beginning, and the successor cannot fathom its end.' This indicates no beginning or end. Why do you now say there is a beginning but no end?
Answer: The previous explanation was based on the meaning of the Dharma Body. Because those in the causal stage (因位) do not know its beginning or end, it is without beginning or end, hence the constant nature of the Dharma Body. Now, based on the Reward Body, there is a beginning but no end. Moreover, there are two meanings to initially realizing the Dharma Body: first, the meaning of initial realization, hence there is a beginning; second, being the same as the meaning of the Dharma Body, hence there is no beginning or end. Furthermore, this uses the Reward Body to reveal the Dharma Body. When first attaining the Reward Body, those in the causal stage cannot even see its beginning or end, let alone the Dharma Body?
Question: The one who made this explanation should be based on the Treatise on the Stages of the Earth (地論) and old interpretations, right?
Answer: The Treatise on the Lotus Sutra (法華論) contains such passages, which should not be contradicted. However, the current reading of the treatise differs from the old interpretations. The old interpretations are just as explained before. The meaning now being explained has a reason, precisely to address the belief of the Two Vehicles (二乘), who think that Shakyamuni (釋迦牟尼) began his birth in the royal palace and ultimately passed away under the twin Sala trees (雙林). As the Mahaparinirvana Sutra (大般涅槃經) says, 'This is called the distorted view of the Two Vehicles.' Now, to dispel this ailment, it is said, 'He had already become a Buddha long ago, not just starting in Gaya (伽耶),' and 'repeatedly multiplying the previous number, not just ending under the twin Sala trees.' To dispel the notion of beginning and end, it is said to be without beginning or end. However, can the Tathagata (如來) be grasped by the four statements such as beginning, no beginning, end, and no end?
Question: Since both are dispelling beginning and end to clarify no beginning and end, why is it said 'long' and 'repeatedly multiplying' for no end, while it is briefly said 'the successor does not know' for no beginning?
Answer: This statement also has a profound meaning. Among the two meanings, the one that is precisely taken is no end. The reason for this is that there are two ways to prove constancy: one is long-term proof, and the other is initial proof. These two can only explain constancy, but only the meaning of no end is constant, while the meaning of having an end is not constant. It is precisely to take no end to reveal constancy and to rebuke the impermanence of the Two Vehicles, hence the saying 'repeatedly multiplying'. Therefore, no end is said to be 'long'.
無始則短也。若法身無始無終此義無長短也。但自攝嶺相傳有二河之說。一者菩薩在佛性河中行。二者佛在佛河中行。菩薩在佛性河中行者。此欲顯三世無三世義。所以然者。菩薩猶是無常未免三世之法。故就三世中修行。欲顯中道佛性非三世法。是故菩薩三世欲顯無三世義也。如來已離三世法。今作三世者此是無三世。為眾生故作三世方便。故佛河中明無三世義也。今此中明三世益物者。皆是佛河中行無三世三世益物。過去則不滅而滅。現在不生而生。未來不至而至。既不滅而滅。雖滅不滅。不生而生雖生不起。如此三世宛然而無起動。無三世三世即是三世無三世。然無三世三世豈是三世。三世無三世豈是無三世。故非三世非無三世而三世無三世。雖三世無三世而非三世無三世。所以如來之身不可思議絕凡夫二乘境界也。次㨷論三世無礙義。三不一一不三。不三不一得為三一。故華嚴經云。現在為過去過去為現在。過去名現在過去。現在名過去現在。未來名現在未來。故三世皆是因緣。以過去是現在過去過去得為現在。以現在是過去現在現在得為過去。未來亦爾。又三世得為一世一世得為三世。此是一三名為三一。三一得為不三一。如現在現在為未來。未來為現在。又云過去劫攝現在劫。現在劫攝未來劫。長劫攝短
【現代漢語翻譯】 現代漢語譯本 『無始』意味著短暫。如果法身無始無終，那麼就沒有長短的概念。但是，自從攝嶺（可能是指某個地方或傳承）相傳，有兩種『河』的說法：一是菩薩在佛性河中修行，二是佛在佛河中修行。菩薩在佛性河中修行，是爲了顯示三世（過去、現在、未來）並非真實存在的三世。為什麼這麼說呢？因為菩薩仍然是無常的，無法避免三世的法則，所以需要在三世中修行，想要彰顯中道的佛性並非三世之法。因此，菩薩在三世中修行是爲了顯示沒有三世的意義。如來已經脫離了三世之法，現在示現三世，這是因為本來沒有三世，爲了度化眾生而方便示現三世。所以，佛河中闡明了沒有三世的意義。現在這裡所說的三世利益眾生，都是在佛河中進行的，即在沒有三世的情況下，以三世來利益眾生。過去不是斷滅而是滅，現在不是產生而是生，未來不是到來而是至。既然不是斷滅而是滅，雖然滅卻不是真正的斷滅；不是產生而是生，雖然生卻不是真正的生起。如此，三世宛然存在，卻沒有真正的起動。沒有三世的三世，就是三世的沒有三世。然而，沒有三世的三世，難道是真正的三世嗎？三世的沒有三世，難道是沒有三世嗎？所以，既非三世，也非沒有三世，而是三世的沒有三世。雖然是三世的沒有三世，卻又不是三世的沒有三世。因此，如來的身是不可思議的，超越了凡夫和二乘（聲聞、緣覺）的境界。 接下來討論三世無礙的意義。三不是一，一不是三；不三不一，才能成為三一。所以，《華嚴經》說：『現在』成為『過去』，『過去』成為『現在』，『過去』名為『現在過去』，『現在』名為『過去現在』，『未來』名為『現在未來』。所以，三世都是因緣和合而成。因為『過去』是『現在』的『過去』，『過去』才能成為『現在』；因為『現在』是『過去』的『現在』，『現在』才能成為『過去』。『未來』也是如此。而且，三世可以成為一世，一世可以成為三世。這一個和三個，被稱為『三一』。『三一』可以成為『不三一』。例如，『現在』的『現在』成為『未來』，『未來』成為『現在』。又說，『過去劫』包含『現在劫』，『現在劫』包含『未來劫』，長劫包含短劫。
【English Translation】 English version 'Without beginning' implies shortness. If the Dharmakaya (法身) [Dharma body] has no beginning and no end, then there is no concept of length. However, it has been transmitted from Sheling (攝嶺) [possibly referring to a place or lineage] that there are two 'rivers': one is where Bodhisattvas (菩薩) [enlightenment beings] practice in the river of Buddha-nature (佛性河), and the other is where Buddhas (佛) [enlightened beings] practice in the river of Buddha (佛河). Bodhisattvas practicing in the river of Buddha-nature is to show that the three times (三世) [past, present, future] are not truly the three times. Why is this so? Because Bodhisattvas are still impermanent and cannot avoid the laws of the three times, so they need to practice within the three times, wanting to manifest that the Buddha-nature of the Middle Way (中道) is not a law of the three times. Therefore, Bodhisattvas practice in the three times to show the meaning of no three times. The Tathagata (如來) [one who has thus come] has already detached from the laws of the three times, and now manifests the three times, this is because there are originally no three times, and it is a convenient manifestation of the three times for the sake of saving sentient beings. Therefore, the river of Buddha clarifies the meaning of no three times. Now, the three times benefiting sentient beings mentioned here are all carried out in the river of Buddha, that is, benefiting sentient beings with the three times in the absence of the three times. The past is not annihilation but extinction, the present is not arising but birth, the future is not arriving but reaching. Since it is not annihilation but extinction, although it is extinct, it is not truly extinct; it is not arising but birth, although it is born, it is not truly arising. Thus, the three times are clearly present, but there is no real movement. The three times without the three times are the three times' absence of the three times. However, are the three times without the three times truly the three times? Is the three times' absence of the three times the absence of the three times? Therefore, it is neither the three times nor the absence of the three times, but the three times' absence of the three times. Although it is the three times' absence of the three times, it is not the three times' absence of the three times. Therefore, the body of the Tathagata is inconceivable, surpassing the realm of ordinary people and the Two Vehicles (二乘) [Śrāvakas and Pratyekabuddhas]. Next, we will discuss the meaning of the unobstructedness of the three times. Three is not one, and one is not three; not three and not one can become three-one. Therefore, the Avatamsaka Sutra (華嚴經) [Flower Garland Sutra] says: 'The present' becomes 'the past', 'the past' becomes 'the present', 'the past' is called 'the present past', 'the present' is called 'the past present', 'the future' is called 'the present future'. Therefore, the three times are all formed by the combination of causes and conditions. Because 'the past' is 'the present's' 'past', 'the past' can become 'the present'; because 'the present' is 'the past's' 'present', 'the present' can become 'the past'. The 'future' is also the same. Moreover, the three times can become one time, and one time can become three times. This one and three are called 'three-one'. 'Three-one' can become 'not three-one'. For example, 'the present's' 'present' becomes 'the future', and 'the future' becomes 'the present'. It is also said that 'the past kalpa (劫) [aeon]' contains 'the present kalpa', 'the present kalpa' contains 'the future kalpa', and the long kalpa contains the short kalpa.
劫。短劫攝長劫。有佛劫攝無佛劫。無佛劫攝有佛劫。乃至一劫攝一切劫。一切劫攝一劫。以有因緣無礙故得如此也。若有定性何猶能爾。即此經說滅為不滅不滅為滅。不生為生生為不生。故多寶滅而不滅。並釋迦生而不生。此皆三世自在無礙之義也。
問。一世云何得是三世。三世云何得是一世。三世時節相礙云何得爾耶。
答。華嚴云。無量劫一念一念無量劫。無來無積聚而現諸劫事。以法無定性故。菩薩得諸法實相所以能如此也。
問。此猶未明請示其相。
答。無量劫亦是正道。一念亦是正道。正道既不異。無量劫一念豈異哉。復何失一念無量劫。亦非無量劫聚來。一念亦爾。無量劫一念事恒不失也。肇云如動而靜似去來相。可以神會不可以事求也。
次論三根義。
問。何故明三根義耶。
答。能化之佛有三世益物。所化眾生有於三根。故文云其人多諸子息。若十二十乃至百數。
問。此三根與譬喻品三根何異。
答。彼明三乘為三根。此中直取利鈍判三根。何以知然。文云諸子之中有失心者則是鈍根。不失心者即是利根。
問。約何物論利鈍耶。
答。就三世分者。若過去久習無所得觀。觀強而煩惱弱者。於過去值釋迦得了悟名為
【現代漢語翻譯】 現代漢語譯本： 劫（kalpa，時間單位）。短劫包含長劫。有佛出世的劫包含沒有佛出世的劫。沒有佛出世的劫包含有佛出世的劫。乃至一個劫包含一切劫。一切劫包含一個劫。因為有因緣，沒有障礙，所以能夠這樣。如果事物有固定不變的性質，怎麼可能這樣呢？這部經說滅是不斷滅，不斷滅是滅。不生是生，生是不生。所以多寶（Prabhutaratna）佛滅度了卻不是真的滅度，釋迦（Sakyamuni）佛出生了卻不是真的出生。這都是三世自在沒有障礙的意義。
問：一世怎麼能是三世？三世怎麼能是一世？三世的時間互相妨礙，怎麼能這樣呢？
答：《華嚴經》（Avatamsaka Sutra）說：『無量劫是一念，一念是無量劫。沒有來，沒有積聚，卻顯現各種劫的事情。』因為法沒有固定不變的性質，菩薩證得了諸法的實相，所以能夠這樣。
問：這仍然不明白，請指示其中的相狀。
答：無量劫也是正道，一念也是正道。正道既然沒有差異，無量劫和一念難道有差異嗎？又何必失去一念和無量劫呢？也不是無量劫聚集而來，一念也是這樣。無量劫和一念的事情永遠不會失去。肇法師說，就像動而實靜，似去而實來一樣。可以用精神領會，不可以用事物來尋求。
接下來討論三根的意義。
問：為什麼要說明三根的意義呢？
答：能教化的佛有三世，利益眾生。所教化的眾生有三種根器。所以經文說『其人多諸子息，若十二十乃至百數。』
問：這三根和《譬喻品》中的三根有什麼不同？
答：那裡說明三乘是三根。這裡直接用利鈍來判斷三根。怎麼知道是這樣呢？經文說『諸子之中有失心者則是鈍根，不失心者即是利根。』
問：根據什麼來討論利鈍呢？
答：就三世來分，如果過去長久修習無所得觀，觀力強而煩惱弱的人，在過去值遇釋迦佛時得了悟，稱為... English version: Kalpa (time unit). A short kalpa includes a long kalpa. A kalpa with a Buddha appearing includes a kalpa without a Buddha appearing. A kalpa without a Buddha appearing includes a kalpa with a Buddha appearing. Even one kalpa includes all kalpas. All kalpas include one kalpa. Because there are causes and conditions, without obstruction, it can be like this. If things had a fixed nature, how could it be like this? This sutra says that extinction is non-extinction, and non-extinction is extinction. Non-birth is birth, and birth is non-birth. Therefore, Prabhutaratna (Many Treasures) Buddha is extinguished but not truly extinguished, and Sakyamuni (Sage of the Shakya clan) Buddha is born but not truly born. These are all meanings of being free and unobstructed in the three times.
Question: How can one time be the three times? How can the three times be one time? The times of the three times obstruct each other, how can it be like this?
Answer: The Avatamsaka Sutra (Flower Garland Sutra) says: 'Countless kalpas are one thought, one thought is countless kalpas. There is no coming, no accumulation, yet all the events of kalpas appear.' Because the Dharma has no fixed nature, Bodhisattvas attain the true nature of all dharmas, so they can be like this.
Question: This is still not clear, please show its appearance.
Answer: Countless kalpas are also the right path, one thought is also the right path. Since the right path has no difference, how can countless kalpas and one thought be different? Moreover, why lose one thought and countless kalpas? It is not that countless kalpas accumulate and come, one thought is also like this. The events of countless kalpas and one thought are never lost. Master Zhao said, it is like moving but actually still, like going but actually coming. It can be understood spiritually, but cannot be sought through things.
Next, discuss the meaning of the three roots.
Question: Why explain the meaning of the three roots?
Answer: The Buddha who can teach has the three times, benefiting sentient beings. The sentient beings who are taught have three kinds of faculties. Therefore, the text says, 'That person has many children, whether ten, twenty, or even hundreds.'
Question: How are these three roots different from the three roots in the 'Parable' chapter?
Answer: There, the three vehicles are explained as the three roots. Here, the three roots are directly judged by sharpness and dullness. How do we know this? The text says, 'Among the children, those who lose their minds are dull roots, and those who do not lose their minds are sharp roots.'
Question: According to what are sharpness and dullness discussed?
Answer: Dividing according to the three times, if in the past one has long practiced the contemplation of no attainment, and the power of contemplation is strong while afflictions are weak, then having encountered Sakyamuni Buddha in the past and attained enlightenment is called...
【English Translation】 Kalpa (time unit). A short kalpa includes a long kalpa. A kalpa with a Buddha appearing includes a kalpa without a Buddha appearing. A kalpa without a Buddha appearing includes a kalpa with a Buddha appearing. Even one kalpa includes all kalpas. All kalpas include one kalpa. Because there are causes and conditions, without obstruction, it can be like this. If things had a fixed nature, how could it be like this? This sutra says that 'extinction' is 'non-extinction', and 'non-extinction' is 'extinction'. 'Non-birth' is 'birth', and 'birth' is 'non-birth'. Therefore, Prabhutaratna (Many Treasures) Buddha is extinguished but not truly extinguished, and Sakyamuni (Sage of the Shakya clan) Buddha is born but not truly born. These are all meanings of being free and unobstructed in the three times. Question: How can one time be the three times? How can the three times be one time? The times of the three times obstruct each other, how can it be like this? Answer: The Avatamsaka Sutra (Flower Garland Sutra) says: 'Countless kalpas are one thought, one thought is countless kalpas. There is no coming, no accumulation, yet all the events of kalpas appear.' Because the Dharma has no fixed nature, Bodhisattvas attain the true nature of all dharmas, so they can be like this. Question: This is still not clear, please show its appearance. Answer: Countless kalpas are also the right path, one thought is also the right path. Since the right path has no difference, how can countless kalpas and one thought be different? Moreover, why lose one thought and countless kalpas? It is not that countless kalpas accumulate and come, one thought is also like this. The events of countless kalpas and one thought are never lost. Master Zhao said, it is like moving but actually still, like going but actually coming. It can be understood spiritually, but cannot be sought through things. Next, discuss the meaning of the three roots. Question: Why explain the meaning of the three roots? Answer: The Buddha who can teach has the three times, benefiting sentient beings. The sentient beings who are taught have three kinds of faculties. Therefore, the text says, 'That person has many children, whether ten, twenty, or even hundreds.' Question: How are these three roots different from the three roots in the 'Parable' chapter? Answer: There, the three vehicles are explained as the three roots. Here, the three roots are directly judged by sharpness and dullness. How do we know this? The text says, 'Among the children, those who lose their minds are dull roots, and those who do not lose their minds are sharp roots.' Question: According to what are sharpness and dullness discussed? Answer: Dividing according to the three times, if in the past one has long practiced the contemplation of no attainment, and the power of contemplation is strong while afflictions are weak, then having encountered Sakyamuni Buddha in the past and attained enlightenment is called...
上根。二者於過去習無所得觀。觀弱而煩惱小強。故值惡知識流浪五趣。乃至漸習善根。今日釋迦出世從初生至聞說法華皆得領悟名為中根也。若過去習善弱而煩惱強。亦流浪五趣。然後稍習善根感釋迦出世。從初生乃至法華歷聞諸教不悟。至涅槃唱滅方得悟解。如此之人名為下根也。然譬喻但明後之二人。就前法說中明過去久已成佛。導利眾生如千世界涌出菩薩等。皆是釋迦過去化得之名上根人也。
問。何故從初生至法華悟為中根。至涅槃解復為下根人耶。
答。初成道時開一為三。至法華之前求子猶未得。從法華始會三歸一覓子始得。故一化之終盡在法華。故有無量世界塵數人皆得悟道。所以至此時結束為一根也。於法華中復未得了悟。如來更復唱滅至涅槃方得領解。故名為下根人義也。
問。三世益物化三根人不耶。
答。過去益物上根人。現在益物為中下根人。三根眾生於二世皆領悟也。所以文中正明二世益物。不正明未來益物者。為化三根人盡也。若未來益物者更余緣耳。
次論凈土義。
問。經云餘眾生見燒盡吾凈土不毀。是何凈土耶。
答。羅什云是異質同處義。凈穢二質同在一處。謂穢在凈處凈在穢處。故云同在一處。
問。何由得爾耶。
【現代漢語翻譯】 現代漢語譯本 上等根器的人（上根）。這兩種人在過去修習時沒有得到無所得觀。觀力弱而煩惱卻很強，所以遇到惡知識而流浪於五趣（地獄、餓鬼、畜生、人、阿修羅）。乃至逐漸修習善根，今日釋迦牟尼佛（釋迦）出世，從出生到聽聞《法華經》都能領悟，這叫做中等根器的人（中根）。如果過去修習的善根弱而煩惱強，也流浪於五趣。然後稍微修習善根，感得釋迦牟尼佛出世，從出生乃至聽聞《法華經》之前所說的各種教法都不覺悟，到涅槃時宣唱將要寂滅才得以領悟理解。這樣的人叫做下等根器的人（下根）。然而譬喻中只說明瞭後面兩種人。就前面的法來說，說明過去很久以前已經成佛，引導利益眾生，如千世界涌出菩薩等，都是釋迦牟尼佛過去教化得到的，可以稱為上等根器的人。 問：為什麼從出生到聽聞《法華經》才領悟的是中等根器，到涅槃時才理解的又是下等根器的人呢？ 答：釋迦牟尼佛最初成道時開一顯三（將唯一的佛乘，開顯為聲聞、緣覺、菩薩三乘）。到《法華經》之前，（眾生）求子（求得佛果）還沒有得到。從《法華經》開始，會三歸一（將三乘歸於一佛乘），覓子才開始得到。所以釋迦牟尼佛一期教化的終結就在《法華經》。所以有無量世界塵數的人都能悟道。因此到這個時候結束，歸為一種根器。在《法華經》中還沒有完全領悟，如來（指佛陀）再次宣唱將要寂滅，到涅槃時才得以領解，所以叫做下等根器的人。 問：佛陀在過去、現在、未來三世利益眾生，是否教化了這三種根器的人呢？ 答：過去利益眾生是上等根器的人。現在利益眾生是中等和下等根器的人。這三種根器的眾生在過去和現在兩世都能領悟。所以文中只說明過去和現在兩世利益眾生，而不說明未來利益眾生，是因為要教化的這三種根器的人已經全部度盡了。如果未來還有要利益的眾生，那就是另外的因緣了。 其次討論凈土的意義。 問：《維摩詰經》說：『其餘眾生見劫盡，大火所燒時，我此土安隱，天人常充滿。』這是什麼凈土呢？ 答：鳩摩羅什（羅什）說這是異質同處的意義。清凈和污穢兩種性質同時在一處。意思是污穢在清凈之處，清凈在污穢之處。所以說同在一處。 問：這是如何做到的呢？
【English Translation】 English version Superior roots (Shang Gen). These two types of people did not attain the 'no-attainment' contemplation in their past practices. Their contemplative power is weak, while their afflictions are strong. Therefore, they encounter evil teachers and wander through the five realms (hell, hungry ghosts, animals, humans, asuras). Gradually, they cultivate good roots. Today, Shakyamuni Buddha (Shijia) appears in the world, and from birth to hearing the Lotus Sutra, they are able to comprehend. This is called a person of medium roots (Zhong Gen). If their past cultivation of good roots is weak and their afflictions are strong, they also wander through the five realms. Then, they gradually cultivate good roots and are influenced by Shakyamuni Buddha's appearance in the world. From birth until hearing the various teachings before the Lotus Sutra, they do not awaken. It is only when the Nirvana Sutra proclaims extinction that they are able to comprehend. Such a person is called a person of inferior roots (Xia Gen). However, the analogy only explains the latter two types of people. Regarding the former Dharma, it explains that they have already become Buddhas long ago, guiding and benefiting sentient beings, such as the Bodhisattvas emerging from a thousand worlds, etc. All of these are those who were transformed by Shakyamuni Buddha in the past and can be called people of superior roots. Question: Why is it that those who awaken from birth to hearing the Lotus Sutra are of medium roots, while those who understand at Nirvana are of inferior roots? Answer: When Shakyamuni Buddha first attained enlightenment, he opened one to reveal three (revealing the one Buddha vehicle as the three vehicles of Sravaka, Pratyekabuddha, and Bodhisattva). Before the Lotus Sutra, (sentient beings) seeking a child (seeking to attain Buddhahood) had not yet obtained it. From the Lotus Sutra onwards, the three are united into one (uniting the three vehicles into the one Buddha vehicle), and seeking a child begins to be obtained. Therefore, the conclusion of Shakyamuni Buddha's one period of teaching is in the Lotus Sutra. Therefore, countless people like dust particles in limitless worlds are able to attain enlightenment. Thus, at this time, it concludes as one type of root. Those who have not fully awakened in the Lotus Sutra, the Tathagata (referring to the Buddha) again proclaims extinction, and only at Nirvana are they able to understand. Therefore, they are called people of inferior roots. Question: Does the Buddha benefit sentient beings in the past, present, and future three lifetimes, and does he teach these three types of people? Answer: Benefiting sentient beings in the past are people of superior roots. Benefiting sentient beings in the present are people of medium and inferior roots. Sentient beings of these three types of roots are able to comprehend in both the past and present lifetimes. Therefore, the text only explains benefiting sentient beings in the past and present lifetimes, and does not explain benefiting sentient beings in the future, because all the people of these three types of roots who are to be taught have already been completely delivered. If there are sentient beings to be benefited in the future, that would be a separate cause and condition. Next, discuss the meaning of Pure Land. Question: The Vimalakirti Sutra says, 'The remaining beings see the destruction of the kalpa, when it is burned by a great fire, but this land of mine is peaceful and secure, and gods and humans are always abundant.' What Pure Land is this? Answer: Kumarajiva (Luoshi) said that this is the meaning of different substances in the same place. The two natures of purity and defilement are in the same place at the same time. It means that defilement is in the pure place, and purity is in the defiled place. Therefore, it is said to be in the same place. Question: How is this achieved?
答。凈穢粗妙不同故不相礙。如首真天子身不礙於地。又如無間地獄雖百千共處亦不為妨。又如提胡不礙粗器。況凈穢二質而相妨耶。故燒穢不燒凈。如欲界火不能燒凈居天身。況凈土耶。
問。既有凈土何故無有凈火能燒耶。
答。穢土有三災凈土無三災也。
問。穢土為三災所燒可是無常。凈土既無三災云何得壞耶。
答。第四禪勉三災而有始起終滅。故無常。復有唸唸無常。凈土亦具斯二也。
問。穢土有劫數凈土亦然。何故不同有三災耶。
答。劫直是時節。名三災。必為過患故穢土有。凈土無。如五濁例也。生法師釋凈土不毀云。夫佛之不在者良以眾生穢惡故也。以穢故不在無穢必在。無穢故寄七寶以明之者。明無土砂之穢耳。雖有寶土之凈比于無形亦何異穢質耶。以理論之乃是無土義。既寄土言無故云凈土。無土之凈豈非法身所託。至於穢土被燒者自眾生罪報。亦何傷于無不凈乎。是以眾生見燒。凈土不毀也。
評曰。佛或開三身。或名為本跡二身。以身例土亦有三土及與二土。法身棲中道第一義土。如瓔珞所辨。又如仁王云三賢十聖住果報。唯佛一人居凈土。又攝大乘論明。真如即是佛所住土也。晚見法華論亦明真如常住為土也。二舍那報身化諸菩薩
【現代漢語翻譯】 現代漢語譯本：
答：清凈和污穢、粗糙和精妙是不同的，所以不會互相妨礙。比如首真天子（一種天神）的身體不會妨礙大地。又比如無間地獄，即使成百上千的人共同處在其中，也不會互相妨礙。又比如醍醐（一種精煉的乳製品）不會妨礙粗糙的器皿。更何況清凈和污穢這兩種性質呢？所以焚燒污穢之物，卻不能焚燒清凈之物。比如欲界之火不能焚燒凈居天（色界天的最高處）的身體，更何況是凈土呢？ 問：既然有凈土，為什麼沒有清凈的火可以焚燒它呢？ 答：污穢的國土有三災（火災、水災、風災），而清凈的國土沒有三災。 問：污穢的國土被三災所焚燒，所以是無常的。清凈的國土既然沒有三災，怎麼會壞滅呢？ 答：第四禪（色界第四禪天）雖然免除了三災，但有開始、生起、終結和滅亡，所以是無常的。而且還有唸唸無常。凈土也具備這兩種無常。 問：污穢的國土有劫數，清凈的國土也是如此。為什麼清凈的國土沒有三災呢？ 答：劫只是時節的名稱。三災必定是過患，所以污穢的國土有三災，而清凈的國土沒有。如同五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）一樣。生法師解釋凈土不毀壞說：『佛之所以不在世間，是因為眾生污穢邪惡的緣故。因為污穢所以佛不在，沒有污穢佛必定在。因為沒有污穢，所以用七寶來彰顯凈土，是表明沒有土砂的污穢罷了。雖然有寶土的清凈，但比起無形的真如，又有什麼不同於污穢的物質呢？』從理論上來說，凈土是沒有土的含義。既然借用『土』這個詞，說明它是沒有土的，所以稱為凈土。沒有土的清凈，難道不是法身所寄託的地方嗎？至於污穢的國土被焚燒，是眾生的罪報所致，又怎麼會傷害到無不凈的真如呢？因此，是眾生看見被焚燒，而凈土不會毀壞。 評曰：佛或者開示三身（法身、報身、應身），或者名為本跡二身。以身來比喻土，也有三土以及二土。法身棲息于中道第一義土，如《瓔珞經》所辨明的。又如《仁王經》說，三賢（十住、十行、十回向）和十聖（十地菩薩）住在果報土，只有佛一人居住在凈土。又《攝大乘論》闡明，真如就是佛所居住的國土。最近看到的《法華論》也闡明真如常住為土。二舍那（盧舍那佛）的報身化現諸菩薩。
【English Translation】 English version:
Answer: Purity and impurity, coarseness and subtlety are different, so they do not hinder each other. For example, the body of a Shouzheng Tianzi (a type of deity) does not hinder the earth. Also, like Avici Hell, even if hundreds or thousands of beings are together, it is not an obstacle. Also, like ghee (a refined milk product) does not hinder a coarse vessel. How much more so are purity and impurity two different qualities that hinder each other? Therefore, burning impurity does not burn purity. For example, the fire of the desire realm cannot burn the body of the Pure Abode Heavens (the highest of the form realm heavens), how much more so is it the Pure Land? Question: Since there is a Pure Land, why is there no pure fire that can burn it? Answer: The impure land has the three calamities (fire, water, and wind), while the Pure Land does not have the three calamities. Question: The impure land is burned by the three calamities, so it is impermanent. Since the Pure Land does not have the three calamities, how can it be destroyed? Answer: The Fourth Dhyana (the fourth dhyana heaven of the form realm), although it avoids the three calamities, has a beginning, arising, ending, and ceasing, so it is impermanent. Moreover, there is moment-to-moment impermanence. The Pure Land also possesses these two types of impermanence. Question: The impure land has kalpas, and so does the Pure Land. Why is it that the Pure Land does not have the three calamities? Answer: A kalpa is simply a name for a period of time. The three calamities are necessarily a fault, so the impure land has them, while the Pure Land does not. It is like the five turbidities (the turbidity of the kalpa, views, afflictions, beings, and life). The Dharma Master Sheng explained that the Pure Land is not destroyed, saying: 'The reason why the Buddha is not in the world is because beings are impure and evil. Because of impurity, the Buddha is not present; without impurity, the Buddha must be present. Because there is no impurity, the Pure Land is manifested with the seven treasures, which shows that there is no impurity of earth and sand. Although the Pure Land of treasures is pure, compared to the formless Suchness, how is it different from impure matter?' Theoretically speaking, the Pure Land has the meaning of no earth. Since the word 'earth' is borrowed, it means that there is no earth, so it is called the Pure Land. Is the purity of no earth not the place where the Dharmakaya resides? As for the impure land being burned, it is due to the karmic retribution of beings, so how can it harm the non-impure Suchness? Therefore, it is beings who see the burning, but the Pure Land is not destroyed. Commentary: The Buddha either reveals the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), or names them the original and manifested two bodies. Using the body as an analogy for the land, there are also three lands and two lands. The Dharmakaya dwells in the Land of the First Principle of the Middle Way, as explained in the Yingluo Sutra. Also, as the Renwang Sutra says, the Three Sages (the ten abodes, ten practices, and ten dedications) and the Ten Saints (the ten bhumis of Bodhisattvas) dwell in the Land of Retribution, and only the Buddha dwells in the Pure Land. Also, the Mahayana-samgraha explains that Suchness is the land where the Buddha dwells. Recently, the Lotus Sutra Treatise also explains that Suchness constantly abides as the land. The Sambhogakaya of Vairocana Buddha transforms all Bodhisattvas.
處於凈土。故有四凈。化主凈國土凈徒眾凈教門凈。此四皆由菩薩心器凈故有此四凈。故舍那化菩薩也。三者釋迦化二乘即是穢土。謂二乘人天心器不凈。故感四種不凈也。若合三身為本跡二身者。法身托本土餘二托跡土也。若然者什公以土沙為穢。寶玉為凈。明異質同處者此是跡身凈土耳。生公著七珍論此是法身無凈土論。今請評之。若言法身不託土沙之穢。復不在寶玉之凈。故云無土者如前所判也。若取法身棲形實相中道之法。亦無此土者是義不然。詳生公意但是無寶玉之土也。非無中道之土也。若爾生公得法身土則失跡土。什公得於跡土失於本土。若二師各明一義者無所失。以今文具明三身。則具明三土。以昔未開三身今始開之。三土亦然也。
問。經云一質異見。是何物一質耶。如人見水如鬼見火。此為是水質而見火。火質而見水。為非水非火而見水火耶。
答。凈名華嚴初已廣明此義難解。今略決之。但一質多種。今具詳之。若以一實相為一質。以失實相故有六道異見。如大經云。是一味藥隨其流處有六種差別。則其事也。如人見水則有三塵。知見於火但有色觸。皆是倒心所感。故成水火二見也。如人見恒河為水。鬼見為火。凈穢亦爾。皆是眾生二業不同故有二見。實無如此凈穢也。
【現代漢語翻譯】 現代漢語譯本 處於凈土，所以有四種清凈：教化之主清凈（化主凈），國土清凈（國土凈），徒眾清凈（徒眾凈），教法清凈（教門凈）。這四種清凈都是因為菩薩的心器清凈才有的。所以舍那佛教化菩薩。第三，釋迦佛教化二乘，那就是穢土。因為二乘之人天的心器不清凈，所以感得四種不清凈。如果把三身合為本跡二身來說，法身寄託于本土，其餘二身寄託于跡土。如果這樣說，鳩摩羅什大師認為土沙是穢土，寶玉是凈土，說明不同質的東西同在一處，這只是跡身的凈土罷了。竺道生著《七珍論》，這是法身沒有凈土的論點。現在請您評判一下。如果說，法身不寄託于土沙的污穢，也不在於寶玉的清凈，所以說沒有凈土，就像前面所判定的那樣。如果取法身棲息于實相中道的法，也沒有這個凈土，這種說法是不對的。詳細考察竺道生的意思，只是沒有寶玉的凈土罷了，並非沒有中道的凈土。如果這樣，竺道生得到了法身土，就失去了跡土。鳩摩羅什大師得到了跡土，就失去了本土。如果兩位大師各自闡明一個義理，就沒有什麼缺失。因為現在的經文完全闡明了三身，也就完全闡明了三土。因為過去沒有開顯三身，現在才開始開顯，三土也是這樣。
問：經上說『一質異見』，這『一質』是什麼呢？比如人見水，鬼見火，這是水質而見火，還是火質而見水，還是非水非火而見水火呢？
答：維摩詰經和華嚴經最初已經廣泛闡明了這個義理，難以理解。現在簡略地決斷一下。只是一種本體有多種顯現。現在詳細說明。如果以一實相為一種本體，因為失去實相，所以有六道不同的見解。如同《大般涅槃經》所說：『是一種味道的藥，隨著流經的地方不同，有六種差別。』就是這個道理。比如人見水，則有三種塵埃；知見於火，只有色觸。都是顛倒之心所感應的，所以形成水火兩種見解。比如人見恒河為水，鬼見為火，清凈和污穢也是這樣。都是眾生兩種業力不同，所以有不同的見解，實際上沒有這樣的清凈和污穢。
【English Translation】 English version It abides in the Pure Land. Therefore, there are four purities: the purity of the transforming Buddha (Hua Zhu Jing), the purity of the Buddha-land (Guo Tu Jing), the purity of the assembly (Tu Zhong Jing), and the purity of the teachings (Jiao Men Jing). These four purities all arise because the mind-vessel of the Bodhisattva is pure. Therefore, Vairocana Buddha transforms Bodhisattvas. Thirdly, Shakyamuni Buddha transforms the Two Vehicles, which is the impure land. This is because the minds of those in the Two Vehicles and humans are impure, thus they perceive four kinds of impurity. If we combine the Three Bodies into the Original and Manifested Two Bodies, the Dharma Body relies on the original land, and the other two rely on the manifested land. If that is the case, then Kumarajiva (Shi Gong) considered earth and sand as impure, and precious jade as pure, indicating that different substances exist in the same place; this is merely the Pure Land of the manifested body. Sengzhao (Sheng Gong) wrote the 'Treatise on the Seven Treasures,' which argues that the Dharma Body has no Pure Land. Now, please comment on this. If it is said that the Dharma Body does not rely on the impurity of earth and sand, nor does it reside in the purity of precious jade, thus it is said to have no land, as judged previously. If we take the Dharma Body as dwelling in the Dharma of the Middle Way of Reality, then there is also no such land; this view is incorrect. Upon detailed examination, Sengzhao's meaning is merely that there is no land of precious jade, not that there is no land of the Middle Way. If that is so, Sengzhao attained the Dharma Body Land but lost the Manifested Land. Kumarajiva attained the Manifested Land but lost the Original Land. If the two masters each elucidated one meaning, then there is no loss. Because the current text fully explains the Three Bodies, it also fully explains the Three Lands. Because the Three Bodies were not revealed in the past, they are now being revealed for the first time, and the same is true for the Three Lands.
Question: The sutra says 'One substance, different perceptions.' What is this 'one substance'? For example, humans see water, while ghosts see fire. Is this seeing fire based on the substance of water, or seeing water based on the substance of fire, or is it seeing water and fire based on something that is neither water nor fire?
Answer: The Vimalakirti Sutra (Jing Ming) and the Avatamsaka Sutra (Hua Yan) have already extensively explained this meaning, which is difficult to understand. Now, I will briefly resolve it. There is only one substance with multiple manifestations. Now, I will explain it in detail. If we take the One Reality (Yi Shi Xiang) as the one substance, then because of losing the Reality, there are different perceptions in the Six Realms. As the Nirvana Sutra (Da Ban Nie Pan Jing) says: 'It is one flavor of medicine, but depending on where it flows, there are six kinds of differences.' This is the principle. For example, when humans see water, there are three kinds of dust; when they perceive fire, there is only color and touch. All are perceived by the inverted mind, thus forming the two perceptions of water and fire. For example, humans see the Ganges River (Heng He) as water, while ghosts see it as fire; the same is true for purity and impurity. All are due to the different karmas of sentient beings, thus there are different perceptions; in reality, there is no such purity or impurity.
問。此得是一中道土質凈穢二緣故見二不耶。
答。是矣。亦名為土亦名實相也。二者就跡中論一質二見者。身子見釋迦土穢。梵王見釋迦土凈。身子見為人土。梵王見為天土。而釋迦凈土非如此人天土。故釋迦土如寶莊嚴土。而人天緣自見人天二土。故名一質二見也。
問。身子自見穢。梵王自見凈。何開一質二見。
答。經說身子自云我見釋迦土穢。梵王云我見釋迦土凈。佛復云我此土凈而汝不見。三種皆云釋迦土。故知二緣見釋迦土是天人土。而釋迦土非天人土也。三者云一質二見者。於一凈質見穢。于穢質見凈。故云一質二見也。
問。前明一質二見可然。後於凈質見穢。穢被燒凈燒不耶。
答。以惡業故於凈見穢。而凈實非穢。惡業故見不凈者而燒。而凈實不燒也。
問。凈質壞者穢亦壞不耶。
答。穢隨壞也。何以知然。凈質屬凈業所起。于凈寄見穢耳。以凈壞故則穢緣無所見。如鬼本于恒河水見火。恒河水竭鬼則不見火也。
問。于穢質見凈復云何耶。
答。例此可知也。
問。像法決疑經云。或見此土為土沙。或見此土為七寶。或見純黃金等。此土定是何物質耶。
答。此是隨業所見。可得是異質同處。此明報土也。又得是明
【現代漢語翻譯】 現代漢語譯本： 問：是否因為證得中道，所以對於同一處土地的本質，由於凈與穢兩種因緣，而產生兩種不同的見解呢？
答：是的。這也可以稱為『土』，也可以稱為『實相』。所謂『二者就跡中論一質二見』，是指舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）看見釋迦牟尼佛（Sakyamuni，佛教創始人）的國土是污穢的，而梵天（Brahma，印度教中的創造之神，在此處指代具有清凈心的高級天人）看見釋迦牟尼佛的國土是清凈的。舍利弗看見的是人間的國土，梵天看見的是天界的國土。但是釋迦牟尼佛的凈土並非像人界或天界那樣的國土，所以釋迦牟尼佛的國土如同以珍寶莊嚴的國土。而人天眾生因為各自的因緣，只能看見人界和天界這兩種國土，所以稱為『一質二見』。
問：舍利弗自己看見的是污穢的，梵天自己看見的是清凈的，為什麼說是『一質二見』呢？
答：經中說，舍利弗自己說『我看見釋迦牟尼佛的國土是污穢的』，梵天說『我看見釋迦牟尼佛的國土是清凈的』，佛又說『我的這片國土是清凈的，而你們看不見』。三種說法都提到了『釋迦牟尼佛的國土』，所以知道因為兩種因緣而看見的釋迦牟尼佛的國土是天人和人間的國土，而釋迦牟尼佛的國土並非天人和人間的國土。所謂『一質二見』，是指在同一清凈的本質上看見污穢，在同一污穢的本質上看見清凈，所以稱為『一質二見』。
問：前面說明『一質二見』是可以理解的，後面說在清凈的本質上看見污穢，那麼污穢會被燒掉，清凈會被燒掉嗎？
答：因為惡業的緣故，在清凈的本質上看見污穢，但清凈的本質實際上並非污穢。因為惡業的緣故看見不凈的東西，所以會被燒掉，但清凈的本質實際上不會被燒掉。
問：如果清凈的本質壞掉了，那麼污穢也會壞掉嗎？
答：污穢也會隨之壞掉。為什麼知道是這樣呢？因為清凈的本質是清凈的業力所產生的，只是在清凈的本質上寄託著污穢的顯現。因為清凈的本質壞掉了，那麼污穢的因緣也就無從顯現。比如鬼本來在恒河水中看見火，如果恒河水乾涸了，鬼也就看不見火了。
問：在污穢的本質上看見清凈，又是怎麼回事呢？
答：可以參照前面的例子來理解。
問：《像法決疑經》（Lik-fa Chueh-i Ching，一部佛教經典）中說：『或者看見此土是泥土沙石，或者看見此土是七寶，或者看見純粹是黃金等。』這片國土究竟是什麼物質呢？
答：這是隨著眾生的業力所看見的景象。可以理解為不同的物質存在於同一處地方，這是說明報土的情況。也可以理解為說明...
【English Translation】 English version: Question: Is it because one attains the Middle Way that, regarding the essence of the same land, two different views arise due to the two conditions of purity and impurity?
Answer: Yes. This can also be called 'land' and also be called 'true reality'. The 'two views on one essence based on the traces' refers to Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) seeing the Buddha Sakyamuni's (Sakyamuni, the founder of Buddhism) land as impure, while Brahma (Brahma, the creator god in Hinduism, here referring to high-level devas with pure minds) sees the Buddha Sakyamuni's land as pure. Sariputra sees the land of humans, and Brahma sees the land of devas. However, the pure land of Sakyamuni Buddha is not like the land of humans or devas, so the land of Sakyamuni Buddha is like a land adorned with treasures. And sentient beings of humans and devas can only see the two lands of humans and devas due to their respective conditions, so it is called 'two views on one essence'.
Question: Sariputra himself sees impurity, and Brahma himself sees purity, why is it called 'two views on one essence'?
Answer: The sutra says that Sariputra himself said, 'I see the land of Sakyamuni Buddha as impure,' and Brahma said, 'I see the land of Sakyamuni Buddha as pure,' and the Buddha further said, 'My land is pure, but you do not see it.' All three statements mention 'the land of Sakyamuni Buddha,' so it is known that the land of Sakyamuni Buddha seen due to the two conditions is the land of devas and humans, while the land of Sakyamuni Buddha is not the land of devas and humans. The 'two views on one essence' means seeing impurity in the same pure essence, and seeing purity in the same impure essence, so it is called 'two views on one essence'.
Question: The previous explanation of 'two views on one essence' is understandable, but later it says that impurity is seen in the pure essence, then will the impurity be burned away, and will the purity be burned away?
Answer: Because of bad karma, impurity is seen in the pure essence, but the pure essence is actually not impure. Because of bad karma, impure things are seen, so they will be burned away, but the pure essence will actually not be burned away.
Question: If the pure essence is destroyed, will the impurity also be destroyed?
Answer: The impurity will also be destroyed along with it. How do we know this is the case? Because the pure essence is produced by pure karma, and impurity is only manifested on the pure essence. Because the pure essence is destroyed, then the condition for impurity to appear will no longer exist. For example, a ghost originally sees fire in the Ganges River, but if the Ganges River dries up, the ghost will no longer see the fire.
Question: How is it that purity is seen in the impure essence?
Answer: This can be understood by referring to the previous example.
Question: The Lik-fa Chueh-i Ching (Lik-fa Chueh-i Ching, a Buddhist scripture) says: 'Some see this land as mud and sand, some see this land as seven treasures, and some see it as pure gold, etc.' What exactly is the substance of this land?
Answer: This is the scene seen according to the karma of sentient beings. It can be understood as different substances existing in the same place, which explains the situation of the reward land. It can also be understood as explaining...
應土義。根緣應見穢。以得悟示之以穢。乃至凈等亦爾。故不相礙也。
次論凈穢土教門義。凡有四句。一者前說一后說三。如舍那前為菩薩說一乘竟。后隱舍那之本垂釋迦之跡說於三乘。如長者脫珍御服著弊垢衣也。二者前說三乘后明一乘。即是釋迦前說三后明一。明一此即是隱釋迦之教顯舍那之教。息釋迦之跡顯舍那之本。此二句要相成。初明以本垂跡。次明以跡顯本。初脫珍御服著垢弊衣。次脫垢弊衣著珍御服也。三者始終常說一乘。如釋論云七寶世界純諸菩薩。乃至不聞二乘名字。四者但說二乘不說大乘。如釋論云黃金世界純羅漢白銀土皆求緣覺也。
問。經文云。世尊法久后要當說真實純羅漢皆辟支佛。此中雲何得說一乘。
答。不必一期出世要前說三后說一乘。但諸佛久后必說真實。以無有畢竟住二乘永不作佛故也。復有四句。一者但說一乘不說三乘。二但說三乘不說一乘。三者亦說三亦說一。即釋迦教。初三后一是也。四不說三不說一。如無言世界不說三一也。又有四句。一者土凈而乘一。如七寶世界但化菩薩。二土穢乘三。如五濁剎。三土凈乘三。如身子成佛及中下根人凈土成佛有三乘教。四土穢乘一。未見別文。阿輸阇國七歲已上皆學大乘亦其事也。次明四句。一者為三緣說三
【現代漢語翻譯】 現代漢語譯本： 應土義（根據土地性質而產生的意義）。根緣應見穢（眾生的根性和因緣應該看到不清凈的現象）。因為已經領悟，所以用不清凈的現象來開示。乃至清凈等等也是如此。所以彼此不互相妨礙。 接下來討論凈土和穢土的教義。總共有四種情況。第一種是先說一乘，后說三乘。例如，毗盧遮那佛（Vairocana）先前為菩薩說了一乘法，後來隱藏毗盧遮那佛的本體，示現釋迦牟尼佛（Śākyamuni）的足跡，宣說三乘法。就像長者脫下珍貴的衣服，穿上破舊的衣服一樣。第二種是先說三乘，后說一乘。這就是釋迦牟尼佛先前說三乘，後來開示一乘。開示一乘，這也就是隱藏釋迦牟尼佛的教法，彰顯毗盧遮那佛的教法；止息釋迦牟尼佛的足跡，彰顯毗盧遮那佛的本體。這兩種情況需要互相成就。首先說明用本體垂示足跡，其次說明用足跡彰顯本體。首先脫下珍貴的衣服，穿上破舊的衣服；其次脫下破舊的衣服，穿上珍貴的衣服。第三種是始終常說一乘。如《大智度論》（Mahāprajñāpāramitopadeśa）所說，七寶世界純粹都是菩薩，甚至聽不到二乘的名字。第四種是隻說二乘，不說大乘。如《大智度論》所說，黃金世界純粹都是阿羅漢（Arhat），白銀土都求緣覺（Pratyekabuddha）。 問：經文說，『世尊的教法長久之後，最終應當宣說真實，純粹的阿羅漢都是辟支佛。』這裡怎麼能說一乘呢？ 答：不一定每一期佛出世都要先說三乘，后說一乘。但是諸佛長久之後必定宣說真實，因為沒有畢竟安住於二乘，永遠不成佛的道理。又有四種情況。第一種是隻說一乘，不說三乘。第二種是隻說三乘，不說一乘。第三種是既說三乘，也說一乘，這就是釋迦牟尼佛的教法，先說三乘，后說一乘。第四種是不說三乘，也不說一乘。例如無言世界，不說三乘和一乘。又有四種情況。第一種是土地清凈而乘是一乘，如七寶世界只教化菩薩。第二種是土地不清凈而乘是三乘，如五濁惡世（pañcakaṣāya）。第三種是土地清凈而乘是三乘，如舍利弗（Śāriputra）成佛以及中下根器的人在凈土成佛，有三乘的教法。第四種是土地不清凈而乘是一乘，沒有見到別的經文。阿輸阇國（Aśoka）七歲以上都學習大乘，也是這種情況。接下來闡明四句。第一種是為三乘的因緣說三乘。
【English Translation】 English version: The meaning should be based on the nature of the land. The roots and conditions should see impurity. Because of having attained enlightenment, it is shown through impurity. And so on, even with purity. Therefore, they do not obstruct each other. Next, let's discuss the meaning of the teachings on pure and impure lands. There are four possibilities. The first is to speak of the One Vehicle first and then the Three Vehicles. For example, Vairocana Buddha (Śākyamuni) initially spoke of the One Vehicle to the Bodhisattvas, and later concealed the essence of Vairocana and manifested the traces of Śākyamuni, expounding the Three Vehicles. It is like an elder taking off precious garments and putting on tattered clothes. The second is to speak of the Three Vehicles first and then clarify the One Vehicle. This is Śākyamuni Buddha initially speaking of the Three Vehicles and later clarifying the One Vehicle. Clarifying the One Vehicle means concealing the teachings of Śākyamuni and revealing the teachings of Vairocana; ceasing the traces of Śākyamuni and revealing the essence of Vairocana. These two possibilities need to complement each other. First, it clarifies using the essence to manifest the traces; second, it clarifies using the traces to reveal the essence. First, taking off precious garments and putting on tattered clothes; second, taking off tattered clothes and putting on precious garments. The third is to always speak of the One Vehicle from beginning to end. As the Mahāprajñāpāramitopadeśa says, the Seven Treasure World is purely filled with Bodhisattvas, and even the names of the Two Vehicles are not heard. The fourth is to only speak of the Two Vehicles and not speak of the Great Vehicle. As the Mahāprajñāpāramitopadeśa says, the Golden World is purely filled with Arhats, and the Silver Land all seek Pratyekabuddhas. Question: The sutra says, 'After the World Honored One's Dharma has been around for a long time, he will eventually speak the truth, and pure Arhats will all be Pratyekabuddhas.' How can one speak of the One Vehicle here? Answer: It is not necessary that every Buddha appearing in the world must first speak of the Three Vehicles and then speak of the One Vehicle. But all Buddhas will surely speak the truth after a long time, because there is no principle of ultimately dwelling in the Two Vehicles and never becoming a Buddha. There are also four possibilities. The first is to only speak of the One Vehicle and not speak of the Three Vehicles. The second is to only speak of the Three Vehicles and not speak of the One Vehicle. The third is to speak of both the Three Vehicles and the One Vehicle, which is the teaching of Śākyamuni Buddha, first speaking of the Three Vehicles and then speaking of the One Vehicle. The fourth is to not speak of the Three Vehicles and not speak of the One Vehicle. For example, the world of silence does not speak of the Three Vehicles and the One Vehicle. There are also four possibilities. The first is that the land is pure and the vehicle is the One Vehicle, such as the Seven Treasure World, which only teaches Bodhisattvas. The second is that the land is impure and the vehicle is the Three Vehicles, such as the Five Defilements (pañcakaṣāya). The third is that the land is pure and the vehicle is the Three Vehicles, such as Śāriputra becoming a Buddha and those of middle and lower capacity becoming Buddhas in the pure land, having the teachings of the Three Vehicles. The fourth is that the land is impure and the vehicle is the One Vehicle, but no other texts have been seen. In the country of Aśoka, all those over the age of seven study the Great Vehicle, which is also the case. Next, clarify the four sentences. The first is to speak of the Three Vehicles for the causes and conditions of the Three Vehicles.
乘。二為一緣說一乘。此事易明。三為三緣說一。可具二義。一者本是三乘緣會歸一乘。二者命三乘緣說于大法。四者為一乘緣說三乘。令一乘緣識三。是權知一為實。如勝鬘。七歲為學大乘者說三乘。二者為一乘緣說三。令傳化餘三乘緣也。緣悟復有四句。聞一悟一。聞三悟三。聞三悟一。聞一悟三。前已說之也。
法華玄論卷第九 大正藏第 34 冊 No. 1720 法華玄論
法華玄論卷第十
胡吉藏撰
論分別功德品生數義
問曰。經言八生乃至一生。據何義此說。
答。注經云。體壽量之深玄。神凝絕崖之境。豈感生數差別不同。由強心不一發機處異。故此品位不同以示學人耳。色想既虛滅定可修。入解心開然後乃會。故言八生也。四生者四等意發因此而悟故言四生。三生者居宗化物必資三達故云三生。二生者空有兩冥法門不二故曰二生。一生者微妙之根盡乎一極故曰一生也。
評曰。壽量雖絕形言悟者必有明珠。既許十地階漸。何妨以生升降。經既誠言不應曲釋。竊謂不爾後當具陳。光宅云此中約惑品論之。以無明住地惑分九品。能為九生作因。從七地至金剛為五位。一七地。二八地。三九地。四十地。五金剛。於前四位所治各開為二品。金剛為一
【現代漢語翻譯】 現代漢語譯本 乘。二者為一乘（Ekayana，唯一佛乘）的根機宣說一乘。這件事容易明白。三者為三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的根機宣說一。可以包含兩種含義。一是本來是三乘的根機因緣際會歸於一乘。二是針對三乘的根機宣說大法。四者為一乘的根機宣說三乘，使一乘的根機認識到三乘，這是權巧方便，知道一乘才是真實。如《勝鬘經》，七歲時為學習大乘的人宣說三乘。二是為一乘的根機宣說三乘，使之傳播教化給其他三乘的根機。因緣領悟又有四種情況：聞一悟一，聞三悟三，聞三悟一，聞一悟三。前面已經說過了。
《法華玄論》卷第九
《法華玄論》卷第十
胡吉藏 撰
論分別功德品生數義
問：經中說八生乃至一生，根據什麼意義這樣說？
答：注經的人說，體悟如來壽命的深遠玄妙，精神凝聚在不可測度的境界，怎麼會感受到生數差別不同呢？由於強烈的願心不一，發動的機緣不同，所以品位不同，以此來開示學人。色想既然虛妄，滅盡禪定可以修習，進入滅盡定，解悟心開，然後才能領會，所以說八生。四生，是四無量心（慈、悲、喜、舍）的意念發起，因此而悟道，所以說四生。三生，是安住于根本宗旨而教化眾生，必須憑藉三達（宿命智、天眼智、漏盡智），所以說三生。二生，是空有兩方面冥合，法門不二，所以說二生。一生，是微妙的根源窮盡於一極，所以說一生。
評：如來壽命雖然超越言語，但領悟的人必然有明珠般的智慧。既然允許十地（菩薩修行的十個階位）的階梯漸進，為什麼妨礙以生數來表示升降呢？經典既然誠實而言，不應該曲解。我認為不是這樣，後面將詳細陳述。光宅法師說，這裡是根據惑品來論述的。以無明住地惑分為九品，能為九生作因。從七地到金剛喻定為五個階段：一、七地，二、八地，三、九地，四、十地，五、金剛喻定。在前四個階段所斷的惑各分為二品，金剛喻定為一品。
【English Translation】 English version On 'yana'. The second is to expound the One Vehicle (Ekayana) for those with the capacity for the One Vehicle. This matter is easy to understand. The third is to expound 'one' for those with the capacity for the Three Vehicles (Triyana). This can encompass two meanings. First, it originally refers to the convergence of the conditions of the Three Vehicles into the One Vehicle. Second, it is to expound the Great Dharma to those with the capacity for the Three Vehicles. The fourth is to expound the Three Vehicles for those with the capacity for the One Vehicle, enabling those with the capacity for the One Vehicle to recognize the Three Vehicles. This is an expedient means, knowing that the One Vehicle is the true reality. As in the Śrīmālādevī Siṃhanāda Sūtra, at the age of seven, the Three Vehicles were expounded to those learning the Mahayana. Second, it is to expound the Three Vehicles for those with the capacity for the One Vehicle, so that they can transmit and transform others with the capacity for the Three Vehicles. There are also four situations for enlightenment through conditions: hearing one and realizing one, hearing three and realizing three, hearing three and realizing one, hearing one and realizing three. These have been discussed earlier.
Fa Hua Xuan Lun, Scroll 9
Fa Hua Xuan Lun, Scroll 10
Composed by Huiji Zang
Discussion on the Meaning of the Number of Births in the Chapter on Distinguishing Merits
Question: The sutra speaks of eight births and even one birth. According to what meaning is this said?
Answer: The commentary on the sutra says: 'Embodying the profound mystery of the lifespan of the Tathagata, the spirit is concentrated in the realm beyond measure. How can one feel the difference in the number of births? Because the strong aspiration is not the same, and the opportunity to initiate is different, therefore the ranks are different, in order to show the learners. Since form and thought are illusory, extinction samadhi can be cultivated. Entering extinction samadhi, the mind of understanding opens, and then one can understand, therefore it is said eight births. Four births refer to the arising of the intention of the Four Immeasurables (loving-kindness, compassion, joy, equanimity), and thus one is enlightened, therefore it is said four births. Three births refer to residing in the fundamental principle and transforming beings, which must rely on the Three Clear Knowledges (knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows), therefore it is said three births. Two births refer to the merging of emptiness and existence, the Dharma gate is not two, therefore it is said two births. One birth refers to the subtle root exhausting the ultimate one, therefore it is said one birth.'
Commentary: Although the lifespan of the Tathagata transcends words, those who realize it must have wisdom like a bright pearl. Since the gradual progress of the Ten Grounds (the ten stages of a Bodhisattva's practice) is allowed, why hinder the use of the number of births to indicate ascent and descent? Since the sutra speaks truthfully, it should not be interpreted in a distorted way. I think it is not so, and I will explain it in detail later. Guangzhai said that this is discussed according to the categories of delusion. The ignorance of the dwelling ground is divided into nine grades, which can be the cause of nine births. From the seventh ground to the Vajra Samadhi are five stages: 1. Seventh Ground, 2. Eighth Ground, 3. Ninth Ground, 4. Tenth Ground, 5. Vajra Samadhi. The afflictions eliminated in the first four stages are each divided into two grades, and the Vajra Samadhi is one grade.
品。合成九品。一品為一生則是九生。若居六地之前望金剛位具餘九生。今住六地聞經得入七地以斷其一。但餘八品。故云餘八生當得菩提。亦應次此至七六五生。但今對上八數而取其半。故云四生。如是次第除損稱一生。三二一皆遂四天下數而除之。故云四生乃至一生。故下偈頌中復有四三二。如是四天下微塵數菩薩隨數產生佛即此義也。十地中忍余金剛是一生當得。則四生者是八地終入九地。準向品可知。
評曰。今請詳斷惑之法。何故七八九十此之四地各斷二品惑。金剛獨斷一品惑耶。尋經論明地斷惑。未見此法亦非所用也。印師釋。十二位中初三種是從初地通至七地。旋陀羅尼是八地。轉不退輪為九地。轉清凈法輪為十地。又其八生者從初地至六地。其四生者是七地終心。三生是八地。二生為九地。一生為十地。亦約惑以明生數。謂四住地惑名為四生。習氣為第五生。三無知即三品為三生。都是八分為八生。故對其次第位如向敘也。
評曰。印師釋則是二週明十地得益義。從初三位至清凈法輪此一週明十地得益也。從八生至一生復一週明十地得益。但前據所得后約所離。故有兩週而意無異。今謂于文為繁。所以然者。十地得益既無異。但列一便足。何繁再陳耶。譬如已說小乘得法眼凈為一位。后
【現代漢語翻譯】 現代漢語譯本
品。合成為九品。一品代表一生，那麼九品就是九生。如果停留在六地之前，期望達到金剛位，還剩下九生。現在停留在六地，聽聞佛經得以進入七地，從而斷除了一品。但還剩下八品，所以說還剩下八生當能證得菩提。也應該依次遞減至七六五生。但現在針對上面的八數取其一半，所以說是四生。像這樣依次減少損耗，稱作一生。三二一都依照四天下的數量來減少，所以說四生乃至一生。因此下面的偈頌中又有四三二。像這樣四天下微塵數般的菩薩，隨著數量產生佛，就是這個意思。十地中，忍位之後，金剛位之前，是一生當能證得，那麼四生就是八地結束進入九地，參照前面的品可以得知。
評曰：現在請詳細說明斷惑的方法。為什麼七地、八地、九地、十地這四個地各斷二品惑，而金剛位只斷一品惑呢？查閱經論中關於地斷惑的說明，沒有見到這種說法，也不是通常採用的方法。印師解釋說，十二位中，最初三種是從初地貫通到七地。旋陀羅尼是八地，轉不退輪為九地，轉清凈法輪為十地。又，那八生是從初地到六地，那四生是七地終結之時，三生是八地，二生是九地，一生是十地。也是根據惑來闡明生數，所謂的四住地惑名為四生，習氣為第五生，三無知即三品為三生，總共八分就是八生。所以按照其次第位如前面敘述的那樣。
評曰：印師的解釋是兩週闡明十地得益的含義。從最初三位到清凈法輪，這一週闡明十地得益。從八生到一生又一週闡明十地得益。但前面根據所得，後面根據所離，所以有兩週而意思沒有不同。現在認為在文中顯得繁瑣。之所以這樣說，是因為十地得益既然沒有不同，只列出一種就足夠了，為什麼還要重複陳述呢？譬如已經說了小乘證得法眼凈為一位，後面 English version
Chapter. Combining into nine categories. One category represents one lifetime, so nine categories represent nine lifetimes. If one remains before the Sixth Ground, hoping to reach the Vajra Position, there are still nine lifetimes remaining. Now, residing in the Sixth Ground, hearing the sutra allows one to enter the Seventh Ground, thus cutting off one category. But eight categories remain, so it is said that eight lifetimes remain before attaining Bodhi. It should also decrease sequentially to seven, six, and five lifetimes. But now, taking half of the above eight, it is said to be four lifetimes. Reducing and diminishing in this way is called one lifetime. Three, two, and one are all reduced according to the number of the four continents, so it is said to be four lifetimes down to one lifetime. Therefore, in the following verse, there are also four, three, and two. Thus, the Buddhas generated according to the number of Bodhisattvas like dust particles in the four continents is the meaning of this. In the Ten Grounds, the stage after forbearance and before the Vajra is one lifetime away from attainment. Then, four lifetimes mean the end of the Eighth Ground and entry into the Ninth Ground, as can be understood by referring to the previous chapter.
Commentary: Now, please explain in detail the method of cutting off delusions. Why do the Seventh, Eighth, Ninth, and Tenth Grounds each cut off two categories of delusions, while the Vajra Position only cuts off one category? Examining the sutras and treatises regarding the cutting off of delusions in the grounds, this method has not been seen and is not commonly used. Master Yin explains that among the twelve positions, the first three extend from the First Ground to the Seventh Ground. The Revolving Dharani is the Eighth Ground, turning the irreversible wheel is the Ninth Ground, and turning the pure Dharma wheel is the Tenth Ground. Also, the eight lifetimes are from the First Ground to the Sixth Ground, the four lifetimes are at the end of the Seventh Ground, three lifetimes are the Eighth Ground, two lifetimes are the Ninth Ground, and one lifetime is the Tenth Ground. It also explains the number of lifetimes based on delusions, the so-called delusions of the four abodes are called four lifetimes, habit energy is the fifth lifetime, and the three ignorances, namely three categories, are three lifetimes, totaling eight divisions, which are eight lifetimes. Therefore, the order of positions is as described above.
Commentary: Master Yin's explanation is that two cycles clarify the meaning of the benefits gained in the Ten Grounds. From the first three positions to the pure Dharma wheel, this cycle clarifies the benefits gained in the Ten Grounds. From eight lifetimes to one lifetime, another cycle clarifies the benefits gained in the Ten Grounds. But the former is based on what is gained, and the latter is based on what is relinquished, so there are two cycles, but the meaning is not different. Now, it is considered verbose in the text. The reason for this is that since the benefits gained in the Ten Grounds are not different, listing only one is sufficient. Why repeat the statement? For example, it has already been said that the attainment of the pure Dharma eye in the Small Vehicle is one position, later
【English Translation】 English version
Chapter. Combining into nine categories. One category represents one lifetime, so nine categories represent nine lifetimes. If one remains before the Sixth Ground (the sixth stage of the bodhisattva path), hoping to reach the Vajra Position (the diamond-like samadhi), there are still nine lifetimes remaining. Now, residing in the Sixth Ground, hearing the sutra allows one to enter the Seventh Ground, thus cutting off one category. But eight categories remain, so it is said that eight lifetimes remain before attaining Bodhi (enlightenment). It should also decrease sequentially to seven, six, and five lifetimes. But now, taking half of the above eight, it is said to be four lifetimes. Reducing and diminishing in this way is called one lifetime. Three, two, and one are all reduced according to the number of the four continents, so it is said to be four lifetimes down to one lifetime. Therefore, in the following verse, there are also four, three, and two. Thus, the Buddhas generated according to the number of Bodhisattvas like dust particles in the four continents is the meaning of this. In the Ten Grounds (the ten stages of the bodhisattva path), the stage after forbearance and before the Vajra is one lifetime away from attainment. Then, four lifetimes mean the end of the Eighth Ground and entry into the Ninth Ground, as can be understood by referring to the previous chapter.
Commentary: Now, please explain in detail the method of cutting off delusions. Why do the Seventh, Eighth, Ninth, and Tenth Grounds each cut off two categories of delusions, while the Vajra Position only cuts off one category? Examining the sutras and treatises regarding the cutting off of delusions in the grounds, this method has not been seen and is not commonly used. Master Yin explains that among the twelve positions, the first three extend from the First Ground to the Seventh Ground. The Revolving Dharani (a type of mantra) is the Eighth Ground, turning the irreversible wheel is the Ninth Ground, and turning the pure Dharma wheel is the Tenth Ground. Also, the eight lifetimes are from the First Ground to the Sixth Ground, the four lifetimes are at the end of the Seventh Ground, three lifetimes are the Eighth Ground, two lifetimes are the Ninth Ground, and one lifetime is the Tenth Ground. It also explains the number of lifetimes based on delusions, the so-called delusions of the four abodes are called four lifetimes, habit energy is the fifth lifetime, and the three ignorances, namely three categories, are three lifetimes, totaling eight divisions, which are eight lifetimes. Therefore, the order of positions is as described above.
Commentary: Master Yin's explanation is that two cycles clarify the meaning of the benefits gained in the Ten Grounds. From the first three positions to the pure Dharma wheel, this cycle clarifies the benefits gained in the Ten Grounds. From eight lifetimes to one lifetime, another cycle clarifies the benefits gained in the Ten Grounds. But the former is based on what is gained, and the latter is based on what is relinquished, so there are two cycles, but the meaning is not different. Now, it is considered verbose in the text. The reason for this is that since the benefits gained in the Ten Grounds are not different, listing only one is sufficient. Why repeat the statement? For example, it has already been said that the attainment of the pure Dharma eye in the Small Vehicle is one position, later
說遠塵離垢復為一位者。義則繁矣。有人言。初發心即是外凡。十信菩薩鐵輪之位此從外凡聞經入十信。次從十信聞經進入十住。十住即是無生法忍。故云入理三昧名為住。生功德名為地。次十住聞經進入十行。十行聞十方佛說一切教能持。即是聞持陀羅尼。十行聞經進至十回向。樂說之辨。迴向者能回事向道。次從十回向進入初地。入初地故能無礙。以無礙行故百法明門旋轉名旋陀羅尼。次不退是二地。清凈為一地。八生為四地。此中言生者了法實相無生。故能發生。此即是正觀開發故名生耳。非是身數得佛近遠故名生也。
問。既言正觀開發名生。云何有生數耶。此望佛地正觀猶有八過。開發生故云八生也。四生者從四地起至八地。三生者九地。二生者十地。一生者等覺地。此中得悟不定。故從四地至八地不必一一次第也。
評曰。此釋似次第。但未詳此意。何故初三地不言生。從四地去而言生耶。若從真觀開發爲生者。則始於初地終竟法雲皆應爾也。又經論幸有生數之說文。何不依耶。今撿經論有二種生。凈名經云一生得菩提。釋論明三生菩提。此據應身成佛生數多少之義。如彌勒亦是三生。亦是一生。三生者即是人間。次生天上。後下生作佛。一生者據最後生。或云取生天為一生。下生作佛乃示
【現代漢語翻譯】 現代漢語譯本 關於『遠離塵垢，復歸一體』的說法，其含義非常豐富。有人說，最初發心就是外凡位（指凡夫位），十信菩薩（Shixin Pusa）處於鐵輪位（Tielun wei），這是從外凡通過聽聞佛經進入十信位。然後從十信通過聽聞佛經進入十住位（Shizhu wei）。十住位就是無生法忍（Wusheng faren），所以說『入理三昧』稱為『住』，產生功德稱為『地』。接著從十住通過聽聞佛經進入十行位（Shixing wei）。十行位聽聞十方諸佛所說的一切教法都能受持，這就是聞持陀羅尼（Wenchi Tuoluoni）。十行位通過聽聞佛經進入十回向位（Shihui xiang wei），具有樂說之辯才。『迴向』是指能夠將事相迴轉趨向于真理。然後從十回向進入初地（Chudi）。進入初地就能無礙。因為無礙的修行，所以百法明門（Baifa mingmen）旋轉，稱為旋陀羅尼（Xuan Tuoluoni）。接著不退轉是二地（Erdi），清凈為一地（Yidi），八生為四地（Sidi）。這裡所說的『生』，是指了悟諸法實相本無生滅，所以能夠發生作用。這也就是正觀開發，所以稱為『生』，並非是根據身數的多少來判斷成佛的遠近而稱為『生』。
問：既然說正觀開發稱為『生』，為什麼又有生的數量呢？這是相對於佛地的正觀而言，仍然有八種過失，因為開發而產生，所以稱為『八生』。四生是指從四地到八地，三生是指九地（Jiudi），二生是指十地（Shidi），一生是指等覺地（Dengjue di）。這裡得到開悟的時間不確定，所以從四地到八地不一定一次一次地按順序進行。
評：這種解釋似乎是按次第進行的，但還不清楚其含義。為什麼最初的三地不談『生』，而從四地開始才談『生』呢？如果從真觀開發爲『生』的角度來說，那麼應該從初地開始到法雲地（Fayun di）都應該這樣說。而且經論中恰好有關於生數的說法，為什麼不依據呢？現在查閱經論，有兩種『生』。《凈名經》（Jingming jing）說『一生得菩提』，《釋論》（Shi lun）說明『三生菩提』。這是根據應身成佛（Yingshen chengfo）的生數多少來定義的。例如彌勒（Mile）既是『三生』，也是『一生』。『三生』是指人間、天上、下生作佛這三個階段。『一生』是指最後一生。或者說取生天為一生，下生作佛只是示現。
【English Translation】 English version Regarding the saying 'to be far from dust and defilement and return to oneness,' the meaning is very rich. Some say that the initial aspiration is the stage of an ordinary person (referring to the position of a common mortal), and the Bodhisattvas of the Ten Faiths (Shixin Pusa) are in the Iron Wheel position (Tielun wei). This is from the outer ordinary by hearing the scriptures to enter the Ten Faiths. Then from the Ten Faiths by hearing the scriptures to enter the Ten Dwellings (Shizhu wei). The Ten Dwellings are the forbearance of no-birth (Wusheng faren), so it is said that 'entering the samadhi of principle' is called 'dwelling,' and generating merit is called 'ground.' Next, from the Ten Dwellings by hearing the scriptures to enter the Ten Practices (Shixing wei). The Ten Practices, hearing all the teachings spoken by the Buddhas of the ten directions, can uphold them, which is the Dharani of Hearing and Holding (Wenchi Tuoluoni). The Ten Practices, hearing the scriptures, advance to the Ten Dedications (Shihui xiang wei), possessing the eloquence of joyful speaking. 'Dedicating' means being able to turn affairs towards the path. Then, from the Ten Dedications, enter the First Ground (Chudi). Entering the First Ground, one can be unobstructed. Because of unobstructed practice, the Hundred Dharma Gates of Light (Baifa mingmen) rotate, called the Rotating Dharani (Xuan Tuoluoni). Next, non-retrogression is the Second Ground (Erdi), purity is the First Ground (Yidi), and eight births are the Fourth Ground (Sidi). The 'birth' mentioned here refers to realizing that the true nature of all dharmas is without birth or death, so it can generate function. This is the development of right view, so it is called 'birth,' not based on the number of bodies to judge the distance to Buddhahood and call it 'birth.'
Question: Since it is said that the development of right view is called 'birth,' why are there numbers of births? This is in relation to the right view of the Buddha Ground, which still has eight faults. Because of development, it is called 'eight births.' Four births refer to from the Fourth Ground to the Eighth Ground, three births refer to the Ninth Ground (Jiudi), two births refer to the Tenth Ground (Shidi), and one birth refers to the Equal Enlightenment Ground (Dengjue di). The time to attain enlightenment here is uncertain, so from the Fourth Ground to the Eighth Ground, it does not necessarily proceed one by one in order.
Commentary: This explanation seems to be in order, but the meaning is not yet clear. Why are the first three grounds not mentioned as 'birth,' but only from the Fourth Ground onwards is 'birth' mentioned? If from the perspective of the development of true view as 'birth,' then it should be said so from the First Ground to the Dharma Cloud Ground (Fayun di). Moreover, the sutras and treatises happen to have the saying of the number of births, why not rely on them? Now, examining the sutras and treatises, there are two kinds of 'birth.' The Vimalakirti Sutra (Jingming jing) says 'one birth attains Bodhi,' and the Shastra (Shi lun) explains 'three births Bodhi.' This is defined according to the number of births of the manifested body attaining Buddhahood (Yingshen chengfo). For example, Maitreya (Mile) is both 'three births' and 'one birth.' 'Three births' refers to the three stages of human realm, heavenly realm, and descending to be a Buddha. 'One birth' refers to the last birth. Or it is said that taking birth in heaven as one birth, and descending to be a Buddha is just a manifestation.
佛身耳。次云生者仁王經云。三十生功德地地三生。初見此說謂。是疑經不足為證。后見地論云。一一地皆有入住滿三分。又見攝大乘論亦同地論說也。又云一地三僧祇劫。入分一僧祇劫。住滿亦爾。以此推之則地地中有三生也。但前據應身後說實行。今用此二文以通上說者。若就應身成佛而言八生者。即八過受生。乃至一生而得菩提。如彌勒一生得佛也。次據實行通者。十地既有三十生。今言八生得佛者。則二十二生已滿。唯餘八生。此人已是八地入分。乃至一生者此是十地住分。余有滿分一生在耳。故仁王解。十地菩薩云二十九生永已度也。
問。至十地滿則猶是十地。云何言便得佛。
答。十地滿坐道場故得成佛也。
問。據后義云何斷惑耶。
答。攝大乘論云。地地中上中下三品惑。即以入住滿三分治之。故名斷也。
問。攝大乘論既言。一地經三僧祇劫行行。云何一聞經從八生即至四生耶。
答。彼論明地地三僧祇劫。此據其極久者耳。復有超生義則不定。如釋迦之超彌勒等也。又此經但明八生得佛乃至四生得佛耳。不云何從八生經得至四生也。
問。請示其相云何。
答。一僧祇劫修行方得入分者。今聞經力故或可減一僧祇劫。其義不定可以意知也。
【現代漢語翻譯】 現代漢語譯本 關於佛身。接下來引述《仁王經》所說：『三十生功德地，地地三生。』最初看到這種說法時，我曾懷疑這部經不足以作為證據。後來看到《地論》說，每一地都有入住滿三分。又看到《攝大乘論》也與《地論》的說法相同。又說一地要經歷三個阿僧祇劫，入分一個阿僧祇劫，住滿也是如此。由此推斷，每一地中都有三生。但之前是根據應身之後說實行，現在用這兩段經文來融通上面的說法。如果就應身成佛而言八生，那就是經歷了八次受生，乃至一生而得菩提，如彌勒菩薩一生得佛。其次，根據實行來融通，十地既然有三十生，現在說八生得佛，那就是二十二生已經圓滿，只剩下八生。這個人已經是八地入分，乃至一生，這是十地住分，還余有滿分一生而已。所以《仁王經》解釋說，十地菩薩已經度過二十九生。
問：達到十地圓滿仍然是十地，為什麼說就能成佛？
答：十地圓滿，坐在菩提道場就能成佛。
問：根據後面的意義，如何斷除迷惑？
答：《攝大乘論》說，每一地都有上中下三品迷惑，就用入住滿三分來對治它們，所以稱為斷除。
問：《攝大乘論》既然說，一地要經歷三個阿僧祇劫修行，為什麼一聽聞此經，就能從八生到達四生？
答：那部論說明每一地要經歷三個阿僧祇劫，這是就極其長久的情況而言。還有超生之義，所以不一定。如釋迦牟尼佛超越彌勒菩薩等。而且這部經只是說明八生得佛乃至四生得佛，沒有說如何從八生通過聽聞此經就能到達四生。
問：請開示其中的相狀是怎樣的？
答：原本需要一個阿僧祇劫修行才能進入入分，現在因為聽聞經法的力量，或許可以減少一個阿僧祇劫。其中的意義是不確定的，可以自己意會。
【English Translation】 English version Regarding the Buddha's body. Next, it is mentioned in the Benevolent Kings Sutra (Ren Wang Jing): 'Thirty births of meritorious lands, three births in each land.' When I first saw this statement, I doubted that this sutra was sufficient as evidence. Later, I saw in the Treatise on the Stages of the Grounds (Di Lun) that each ground has three parts: entry, abiding, and fulfillment. I also saw that the Summary of the Great Vehicle (She Da Cheng Lun) also says the same as the Treatise on the Grounds. It also says that one ground takes three asamkhya kalpas (a very long period of time), one asamkhya kalpa for the entry part, and the same for abiding and fulfillment. From this, it can be inferred that there are three births in each ground. However, the previous statement was based on the practice following the manifested body (應身, yingshen), while now these two texts are used to reconcile the above statements. If we speak of eight births in terms of attaining Buddhahood in the manifested body, then that is experiencing eight rebirths, even attaining Bodhi in one lifetime, like Maitreya (彌勒, Mile) attaining Buddhahood in one lifetime. Secondly, reconciling according to actual practice, since the ten grounds have thirty births, and now it is said that attaining Buddhahood in eight births means that twenty-two births have already been fulfilled, leaving only eight births. This person is already in the entry part of the eighth ground, even one lifetime, which is the abiding part of the tenth ground, with only one lifetime remaining for the fulfillment part. Therefore, the Benevolent Kings Sutra explains that the Bodhisattva of the tenth ground has already passed twenty-nine births.
Question: Reaching the fulfillment of the tenth ground is still the tenth ground, so why is it said that one can attain Buddhahood?
Answer: Reaching the fulfillment of the tenth ground and sitting in the Bodhi-mandala (道場, daochang) is how one attains Buddhahood.
Question: According to the later meaning, how are delusions eliminated?
Answer: The Summary of the Great Vehicle says that each ground has three grades of delusions: superior, medium, and inferior, which are treated with the three parts of entry, abiding, and fulfillment, hence the name 'elimination'.
Question: Since the Summary of the Great Vehicle says that one ground takes three asamkhya kalpas of practice, why can one go from eight births to four births upon hearing this sutra?
Answer: That treatise explains that each ground takes three asamkhya kalpas, which refers to the extremely long case. There is also the meaning of surpassing births, so it is not fixed. Like Shakyamuni Buddha (釋迦, Shijia) surpassing Maitreya and others. Moreover, this sutra only explains attaining Buddhahood in eight births or even four births, and does not say how one can go from eight births to four births by hearing this sutra.
Question: Please explain what the characteristics are like.
Answer: Originally, it takes one asamkhya kalpa of practice to enter the entry part, but now, due to the power of hearing the Dharma, perhaps one asamkhya kalpa can be reduced. The meaning is uncertain and can be understood intuitively.
問。就生義通何得從八生乃至四生耶。
答。如本是八生人應得菩提。今聞經力故超四生便得佛。如釋迦之超彌勒義。例可知也。
問。彌勒一生得佛。既是十地位者。八生得佛復是何位人耶。
答。亦是十地。但十地去佛猶遠。其中劫數猶長。可得有八生。如攝大乘論說。但聞經力故則超于劫數速至佛耳。晚見法華論云。八生一生得菩提者此說初地。為菩提者此八生得入初地。乃至一生得入初地。初地離分段故云菩提。非佛菩提也。
論得道多少義。
問自鹿園已上雙樹已還未有得道。如法華之會何故爾耶請為宣釋。
答。略就二義明之。一者此經明三引義。一化始終唯有三引。至於法華三引究竟。一者鹿園已后法華之前。引九十六種外道及餘一切在家眾生。皆入五乘之教謂引邪歸正。二者引五乘之異同歸一乘。即是法華初段。三者引一乘之因入如來法身果。謂第二段。此三引攝一切教。以是義故豫是應悟之徒皆於此經得道也。
問。此之三引引何等人耶。
答。皆是宿世曾經稟教。但釋迦見其道緣應熱。為之出世。所以初之一引邪歸正。乃至最後引因得果。故有八生乃至證佛者也。
問。三引為一人耶三人耶。
答。具有二義。言一人者
【現代漢語翻譯】 現代漢語譯本 問：如果從字面意義上理解『生』，如何能從八生乃至四生呢？（『生』指生命輪迴的次數） 答：如果原本是需要經歷八次生命輪迴才能證得菩提（bodhi，覺悟）的人，現在因為聽聞此經的力量，超越了四次生命輪迴，便能證得佛果。如同釋迦牟尼（Śākyamuni）超越彌勒（Maitreya）一樣。這個道理可以類推得知。 問：彌勒菩薩一生就能成佛，已經是十地菩薩的果位。那麼需要八生才能成佛的人，又是什麼果位呢？ 答：也是十地菩薩。但是十地菩薩距離成佛還很遙遠，其中所經歷的劫數還很長，所以可能需要八生。正如《攝大乘論》（Mahāyānasaṃgraha）所說。只是因為聽聞此經的力量，就能超越這些劫數，迅速成佛。晚出的《法華論》說，八生或一生證得菩提，指的是初地菩薩。所謂『為菩提者』，是指這八生可以進入初地，乃至一生可以進入初地。初地已經脫離了分段生死，所以稱為菩提，但不是佛的菩提。 論得道多少的意義 問：從鹿野苑（Sārnāth）開始，到雙樹林（twin sal trees）之間，都沒有人得道。為什麼在《法華經》（Lotus Sutra）的法會上卻有很多人得道呢？請解釋一下。 答：略微從兩個方面來解釋。一是此經闡明了『三引』的意義。從開始到結束，只有這『三引』。到了《法華經》，這『三引』就究竟圓滿了。第一，從鹿野苑之後到《法華經》之前，引導九十六種外道以及其他一切在家眾生，都進入五乘的教法，這叫做『引邪歸正』。第二，引導五乘的差異迴歸到一乘，這就是《法華經》的初段。第三，引導一乘的因進入如來法身的果，這就是第二段。這『三引』涵蓋了一切教法。因此，凡是過去就應該覺悟的人，都在這部經中得道。 問：這『三引』引導的是什麼樣的人呢？ 答：都是過去世曾經接受過教誨的人。只是釋迦牟尼佛看到他們的道緣已經成熟，所以為他們出世。因此，最初的『引邪歸正』，乃至最後的『引因得果』，所以有需要八生才能證佛的人。 問：這『三引』指的是一個人，還是三個人？ 答：有兩種解釋。說是一個人，
【English Translation】 English version Question: If we understand 'birth' literally, how can one progress from eight births to four births? ('Birth' refers to the number of times of life reincarnation) Answer: If someone originally needed eight lifetimes to attain Bodhi (bodhi, enlightenment), now, due to the power of hearing this Sutra, they transcend four lifetimes and attain Buddhahood. It's like Śākyamuni surpassing Maitreya. The principle can be inferred analogously. Question: Maitreya Buddha attains Buddhahood in one lifetime and is already at the stage of the Tenth Ground (Daśabhūmika). Then, what stage is a person who needs eight lifetimes to attain Buddhahood at? Answer: Also the Tenth Ground. However, the Tenth Ground is still far from Buddhahood, and the kalpas (aeons) involved are still very long, so it may take eight lifetimes. As stated in the Mahāyānasaṃgraha (Compendium of the Mahayana), simply by hearing the power of this Sutra, one can transcend these kalpas and quickly attain Buddhahood. The later Lotus Sutra Treatise says that attaining Bodhi in eight lifetimes or one lifetime refers to the First Ground (pramudita). 'Those for Bodhi' means that these eight lifetimes can enter the First Ground, or even one lifetime can enter the First Ground. The First Ground has already separated from segmented existence, so it is called Bodhi, but it is not the Bodhi of the Buddha. On the Meaning of More or Less Attainment of the Path Question: From Sarnath (Sārnāth) onwards, until the twin sal trees, no one attained the Path. Why are there so many people attaining the Path at the assembly of the Lotus Sutra (Lotus Sutra)? Please explain. Answer: Briefly explain from two aspects. First, this Sutra clarifies the meaning of the 'Three Guides'. From beginning to end, there are only these 'Three Guides'. By the time of the Lotus Sutra, these 'Three Guides' are completely fulfilled. First, from after Sarnath to before the Lotus Sutra, guiding the ninety-six kinds of heretics and all other laypeople to enter the teachings of the Five Vehicles, this is called 'Guiding the Heretical to Return to the Correct'. Second, guiding the differences of the Five Vehicles to return to the One Vehicle, which is the first section of the Lotus Sutra. Third, guiding the cause of the One Vehicle to enter the fruit of the Dharmakaya (Dharmakāya) of the Tathagata (Tathāgata), which is the second section. These 'Three Guides' encompass all teachings. Therefore, all those who should have awakened in the past attain the Path in this Sutra. Question: What kind of people are these 'Three Guides' guiding? Answer: They are all people who have received teachings in past lives. It's just that Śākyamuni Buddha saw that their conditions for the Path had matured, so he appeared in the world for them. Therefore, from the initial 'Guiding the Heretical to Return to the Correct' to the final 'Guiding the Cause to Attain the Fruit', there are people who need eight lifetimes to attain Buddhahood. Question: Do these 'Three Guides' refer to one person or three people? Answer: There are two interpretations. Saying it is one person,
宿世曾經稟教。但失父流浪生死。或在家而愛五欲。或墮外道而起諸見。為拔愛見故引邪歸五乘。二者雖于生死中不起愛見。而於五乘復起愛見。為拔五乘中愛見故說乘因。此遂得信悟發菩提心名為因位也。信心已成次為說果德。有無方大用令其歷位修因求此果德。是故第三引因歸果也。此人於三引中破三種煩惱。故初引破生死中煩惱。第二破涅槃中煩惱。又初引破邪法中煩惱。次引破正法中煩惱。又初凡夫煩惱。次破二乘煩惱。又初引破有見。次破空見。如是等皆是破二邊煩惱。然後得中道正信。發菩提心。第三引廣說如來寂然法身無方妙用。破其中道微細煩惱。今從十信入十住。從十住入十行。從十行入十回向。從十回向入十地。乃至八生一生得佛。皆是破中道煩惱除一乘之惑也。此皆是約三乘人始終。故開此三引。次引菩薩者。法華之前已發心求佛。聞第二會三歸一無復二乘。則求佛之心堅固。所以云菩薩聞是法疑網皆已除。聞第三引歷位登升取無上道也。此約始行菩薩有此三也。次明於法華之前已得悟無生者。受記作佛如前云。有佛子心凈。乃至我記如是人來世得作佛。聞法華二引更復進行。故有得聞持樂說乃至八生一生。此略舉三人以示大要。不可曲盡也。以此經具明三引故得道多也。二者諸佛化物唯有二
【現代漢語翻譯】 現代漢語譯本 過去世曾經稟受教誨，但因失去父親（指佛陀）而流浪于生死之中。或者在家時貪愛五欲，或者墮入外道而生起各種見解。爲了拔除（眾生的）愛和見解，所以引導持邪見者歸向五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）。這兩種情況雖然在生死中不起愛見，卻又對五乘生起愛見。爲了拔除（眾生）對五乘的愛見，所以宣說乘因（成佛的因）。這樣就能夠信解覺悟，發起菩提心，這稱為因位。 信心已經成就之後，接著為他們宣說果德（佛果的功德），具有有無方所的廣大作用，讓他們經歷各個階位修習成佛之因，以求得這佛果的功德。所以第三次引導是引因歸果。 這個人（指修行者）在三次引導中破除三種煩惱。所以第一次引導破除生死中的煩惱，第二次破除涅槃中的煩惱。又，第一次引導破除邪法中的煩惱，第二次引導破除正法中的煩惱。又，第一次破除凡夫的煩惱，第二次破除二乘（聲聞、緣覺）的煩惱。又，第一次引導破除有見，第二次破除空見。像這樣等等，都是破除二邊的煩惱，然後才能得到中道正信，發起菩提心。第三次引導廣泛宣說如來寂然法身無方妙用，破除其中道微細的煩惱。現在從十信進入十住，從十住進入十行，從十行進入十回向，從十回向進入十地，乃至八生一生就能成佛，這都是破除中道煩惱，去除一乘（佛乘）的迷惑。這些都是就三乘人（聲聞、緣覺、菩薩）的始終而言，所以開示這三次引導。 其次引導菩薩，是指在《法華經》之前已經發心求佛的菩薩，聽聞第二次集會（指《法華經》）宣說三歸一（所有乘最終歸於佛乘），不再有二乘，那麼求佛之心就更加堅固。所以說『菩薩聽聞此法，疑網都已消除』，聽聞第三次引導，經歷各個階位登升，取得無上道（佛道）。這是就最初修行的菩薩而言，有這三次引導。 其次說明在《法華經》之前已經證悟無生（無生法忍）的人，會被授記作佛，如前面所說：『有佛子心清凈，乃至我授記這樣的人來世得作佛』。聽聞《法華經》的兩次引導，更加精進修行，所以有『得聞持、樂說，乃至八生一生』。這只是略舉三種人來顯示大概，不可能完全列舉。因為這部經具足說明三次引導，所以得道的人很多。 二者，諸佛的教化只有兩種。
【English Translation】 English version In past lives, they had received teachings, but due to losing their father (referring to the Buddha), they wandered in the cycle of birth and death. Some, while at home, were attached to the five desires; others fell into external paths and developed various views. To eradicate their attachments and views, they were guided from heretical views to the Five Vehicles (Human-Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, and Buddha Vehicle). Although these two types of individuals do not generate attachments and views within birth and death, they develop attachments and views towards the Five Vehicles. To eradicate their attachments and views towards the Five Vehicles, the causes for the vehicles (the causes for Buddhahood) are explained. Thus, they are able to believe, understand, and generate Bodhicitta (the mind of enlightenment), which is called the stage of cause. After faith has been established, the virtues of the fruit (the merits of Buddhahood) are then explained to them, possessing immeasurable and boundless great functions, enabling them to progress through each stage, cultivate the causes for Buddhahood, and seek these virtues of the fruit. Therefore, the third guidance is leading the cause back to the fruit. This person (referring to the practitioner) eradicates three types of afflictions in the three guidances. Therefore, the first guidance eradicates the afflictions within birth and death, and the second eradicates the afflictions within Nirvana. Furthermore, the first guidance eradicates the afflictions within heretical teachings, and the second guidance eradicates the afflictions within the correct teachings. Moreover, the first eradicates the afflictions of ordinary beings, and the second eradicates the afflictions of the Two Vehicles (Sravakas and Pratyekabuddhas). Furthermore, the first guidance eradicates the view of existence, and the second eradicates the view of emptiness. Like this, and so on, all are eradicating the afflictions of the two extremes, and then one can attain the correct faith of the Middle Way and generate Bodhicitta. The third guidance extensively explains the immeasurable and wondrous functions of the Tathagata's (如來) tranquil Dharmakaya (法身), eradicating the subtle afflictions of the Middle Way. Now, from the Ten Faiths (十信) one enters the Ten Dwellings (十住), from the Ten Dwellings one enters the Ten Practices (十行), from the Ten Practices one enters the Ten Dedications (十回向), from the Ten Dedications one enters the Ten Grounds (十地), and even attaining Buddhahood in eight lifetimes or one lifetime. All of this is eradicating the afflictions of the Middle Way and removing the delusion of the One Vehicle (Buddha Vehicle). These are all in relation to the beginning and end of the Three Vehicle people (Sravakas, Pratyekabuddhas, and Bodhisattvas), therefore these three guidances are taught. Secondly, guiding the Bodhisattvas refers to those who had already generated the mind to seek Buddhahood before the Lotus Sutra. Hearing the second assembly (referring to the Lotus Sutra) proclaiming that the Three Vehicles return to One (all vehicles ultimately return to the Buddha Vehicle), and that there are no longer Two Vehicles, then the mind to seek Buddhahood becomes even more firm. Therefore, it is said, 'Bodhisattvas who hear this Dharma have all their doubts and confusions eliminated.' Hearing the third guidance, they progress through each stage, ascending and attaining the Unsurpassed Path (the Buddha Path). This is in relation to the Bodhisattvas who are initially practicing, and they have these three guidances. Secondly, explaining those who had already realized non-origination (Anutpattika-dharma-kshanti 無生法忍) before the Lotus Sutra, they will be prophesied to become Buddhas, as mentioned earlier: 'There are Buddha-sons whose minds are pure, and I prophesy that such people will become Buddhas in the future.' Hearing the two guidances of the Lotus Sutra, they cultivate even more diligently, therefore there are those who 'gain hearing, upholding, joyful speaking, and even eight lifetimes or one lifetime.' This is just briefly mentioning three types of people to show the general idea, it is impossible to list them all completely. Because this Sutra fully explains the three guidances, therefore there are many who attain the Path. Secondly, the Buddhas' teachings only have two types.
門。一形二教。各二。一者方便二者真實。昔未開二方便顯二真實。故得道少。今開兩權顯于兩實。故得道者皆在法華。
問曰。得道要是見空。云何聞說壽量而得道耶。
答。以此責執。無常佛者辭理俱屈。明佛猶是無常。云何見無常而得道耶。又無常猶未了義。云何聞未了義而得已了之解耶。又是無常尚不能令凡夫欣慕二乘改執。豈能令菩薩速證菩提。又佛若是無常者。已信一乘則退起三執。復何猶進得菩提。是故不應得道者。多今所明者此經稱為妙法蓮華。妙法者是即法身。未曾常與無常。言窮慮絕。且為眾生故長短適緣。雖示長短而不動法身。雖不動法身而長短化物。是以經云。善哉世尊。不動真際為諸法立處。如此本跡無有障礙。不可思議。但果地有本跡二身。因中名權實二慧。如來既說兩身。菩薩便悟二慧。是以時會皆得道也。
問。云何得無生乃至發菩提心耶。
答。文已明之。今示一勢。既說。寂滅之身故聞者不復生心動念。故名無生忍。本雖垂跡實無所垂。雖無所垂而無所不垂。時會即同糾。雖聞而無所聞。雖無所聞而無所不聞。故名聞持陀羅尼。昔日示短今日現長皆是適緣。故名樂說。短長自在故名無礙。為物陳之稱為辯才。時會得於此悟名樂說無礙辯才。昔指長為短
【現代漢語翻譯】 現代漢語譯本：
門。一形二教（指佛的應化身所施設的權教和實教）。各有兩種含義。一是方便，二是真實。過去未開顯方便，只顯示真實，所以得道的人少。現在開顯權教，彰顯實教，所以得道的人都在《法華經》中。
問：得道一定要見到空性，為什麼聽聞宣說佛的壽命長遠就能得道呢？
答：用這種說法來責難執著于佛是無常的人，在道理上和邏輯上都是站不住腳的。如果說佛仍然是無常的，那麼怎麼能見到無常而得道呢？而且無常的說法還沒有究竟了義，怎麼能聽聞未了義的教法而得到已經了義的理解呢？況且，無常的說法尚且不能讓凡夫欣慕，讓二乘改變執著，又怎麼能讓菩薩迅速證得菩提呢？如果佛是無常的，已經相信一乘教法的人反而會退轉，生起對三乘的執著，又怎麼能進一步證得菩提呢？因此，不應該說得道的人少。現在所闡明的是，這部經被稱為《妙法蓮華經》。妙法就是法身，不是常也不是無常，言語無法窮盡，思慮無法到達。暫且爲了眾生的緣故，佛的壽命長短隨緣而定。雖然示現長短，但法身卻不動搖。雖然法身不動搖，但長短的示現卻能教化眾生。所以經中說：『善哉世尊！不動真際（指不動的真如實際），為諸法立處（指建立諸法的依據）。』如此本跡（指佛的本地和垂跡）沒有障礙，不可思議。只是在果地有本跡二身，在因地則稱為權實二慧。如來說明了本跡二身，菩薩們便領悟了權實二慧，因此當時法會上的大眾都得道了。
問：如何得到無生忍乃至發起菩提心呢？
答：經文已經闡明了。現在只說明一種趨勢。既然宣說了寂滅之身，所以聽聞的人不再生起妄心和動念，因此名為無生忍。佛的本地雖然垂跡示現，但實際上並沒有什麼可垂示的。雖然沒有什麼可垂示的，但又無所不垂示。當時法會上的大眾就如同糾合在一起的繩索，雖然聽聞了，但又好像沒有聽聞。雖然沒有聽聞，但又無所不聞。因此名為聞持陀羅尼。昔日示現短的壽命，今日示現長的壽命，都是隨順因緣的示現，所以名為樂說。壽命長短自在，所以名為無礙。為眾生陳述佛法，稱為辯才。當時法會上的大眾得到了這種領悟，名為樂說無礙辯才。過去指長為短。
【English Translation】 English version:
Gate. One form, two teachings (referring to the provisional and true teachings established by the Buddha's manifested body). Each has two aspects: one is expedient means (upaya), and the other is reality (paramartha). In the past, expedient means were not revealed, and only reality was shown, so few attained the Way. Now, expedient means are revealed, and reality is manifested, so those who attain the Way are all within the Lotus Sutra.
Question: Attaining the Way requires seeing emptiness (sunyata), so how can one attain the Way by hearing about the Buddha's long lifespan (jīvita-pramāṇa)?
Answer: Using this to criticize those who cling to the impermanence of the Buddha is both logically and doctrinally flawed. If the Buddha is still impermanent, how can one attain the Way by seeing impermanence? Moreover, impermanence is not yet the ultimate meaning, so how can one hear the un-ultimate meaning and attain the understanding of the ultimate meaning? Furthermore, the teaching of impermanence cannot inspire ordinary beings or change the attachments of the two vehicles (śrāvaka and pratyekabuddha), so how can it enable Bodhisattvas to quickly attain Bodhi? If the Buddha is impermanent, those who have already believed in the One Vehicle (ekayana) will regress and develop attachments to the Three Vehicles, so how can they further progress to attain Bodhi? Therefore, it should not be said that few attain the Way. What is now being explained is that this sutra is called the 'Wonderful Dharma Lotus Flower Sutra' (Saddharma Puṇḍarīka Sūtra). The Wonderful Dharma is the Dharmakaya (Dharma-body), which is neither permanent nor impermanent, beyond words and thoughts. For the sake of sentient beings, the length of the Buddha's lifespan is adapted to circumstances. Although showing length and shortness, the Dharmakaya does not move. Although the Dharmakaya does not move, the manifestations of length and shortness can transform sentient beings. Therefore, the sutra says: 'Excellent, World Honored One! Without moving from the true reality (bhūta-koṭi), you establish the basis for all dharmas.' Thus, the original and manifested (mūla and pratibhāsa) are without obstruction, inconceivable. Only in the fruit stage are there the two bodies of original and manifested; in the causal stage, they are called the two wisdoms of expedient and real. Since the Tathagata (Tathāgata) explains the two bodies, the Bodhisattvas then realize the two wisdoms, so all those present at the assembly attain the Way.
Question: How does one attain non-origination (anutpāda) and generate the Bodhi mind (bodhicitta)?
Answer: The text has already explained it. Now, I will point out one tendency. Since the body of quiescence (śānta-kāya) has been proclaimed, those who hear it no longer give rise to deluded thoughts, hence it is called the patience of non-origination (anutpattika-dharma-kṣānti). Although the original ground manifests traces, in reality there is nothing to manifest. Although there is nothing to manifest, there is nothing that is not manifested. The assembly at that time is like a tightly bound rope. Although they hear, it is as if they do not hear. Although they do not hear, there is nothing they do not hear. Therefore, it is called the Dharani (dhāraṇī) of hearing and retaining. The short lifespan shown in the past and the long lifespan shown today are all manifestations adapted to circumstances, so it is called joyful eloquence (pratibhāna). Being free in length and shortness is called unobstructed (apratighāta). Explaining it for beings is called eloquence (vacana-kauśalya). The assembly at that time attained this realization, called joyful eloquence, unobstructed eloquence. In the past, pointing to long as short.
今指短為長。即以長短為非長短。非長短為長短。縱任循環自在無礙。菩薩隨分得悟名旋陀羅尼。如此之身縱任自在不可破壞。菩薩隨分得解名不退輪也。此身出一切凡夫二乘菩薩之上畢竟清凈。菩薩隨分悟解名清凈輪。為如此身發心求佛名菩提心也。
次隨喜義。
問。隨喜有幾種耶。
答。隨喜有二種。一通隨喜謂若見若聞若覺若知他所作福。皆隨而歡喜謂通隨喜。二者別隨喜者。且據聞法華經隨而歡喜。故名別隨喜。論大小隨喜。
問。大小乘隨喜有何異。
答。隨喜正是菩薩法門。故菩薩五悔中有隨喜義。但小乘隨分有之耳。又小乘明喜義局唯隨喜三世佛及弟子善根耳。無有隨喜十方三世佛也。大乘明隨喜三世十方佛及弟子善根故廣也。又小乘但有隨喜跡身功德。不知法身常恒。故無隨喜法身功德也。又小乘隨喜功德不迴向薩婆若。大乘用隨喜功德趣一切智也。又小乘隨喜是有漏心。非是理中觀行。大乘隨喜通漏無漏。始行人隨喜是有漏。深行隨喜即是波若正觀。無得無依。故是無漏。又小乘隨喜生身菩薩功德。無有隨喜法身功德。以小乘法中不說菩薩得法身。故論自他隨喜。
問。隨喜是自行。化他門。
答。正是化他門。所以然者。菩薩本為教化眾生令作福
【現代漢語翻譯】 現代漢語譯本 現在如果把短的說成長，那就是以長短來否定長短。否定長短就是長短。這樣縱任循環，自在無礙。菩薩隨其分位得到覺悟，名為旋陀羅尼（Syan Dharani，旋轉總持）。這樣的身體縱任自在，不可破壞。菩薩隨其分位得到理解，名為不退輪（Bu Tui Lun，不退轉之輪）。此身超越一切凡夫、二乘（聲聞、緣覺）和菩薩之上，畢竟清凈。菩薩隨其分位悟解，名為清凈輪（Qing Jing Lun，清凈之輪）。為此身發心求佛，名為菩提心（Pu Ti Xin，覺悟之心）。
其次是隨喜的意義。
問：隨喜有幾種？
答：隨喜有兩種。一種是通隨喜，即如果見到、聽到、感覺到、知道他人所作的福德，都隨之而歡喜，這叫做通隨喜。另一種是別隨喜，例如根據聽聞《法華經》而隨之歡喜，所以叫做別隨喜。下面討論大小乘的隨喜。
問：大乘和小乘的隨喜有什麼不同？
答：隨喜正是菩薩的法門。所以菩薩的五悔（懺悔）中就有隨喜的意義。但小乘只是隨分有之。而且小乘所說的喜義，侷限於隨喜三世佛（過去、現在、未來）及弟子的善根。沒有隨喜十方三世佛。大乘則說明隨喜三世十方佛及弟子的善根，所以更為廣大。而且小乘只有隨喜跡身（應化之身）的功德，不知道法身（Dharmakaya，佛的法性之身）常恒，所以沒有隨喜法身功德。而且小乘隨喜功德不迴向薩婆若（Sarvajna，一切智）。大乘用隨喜功德趣向一切智。而且小乘隨喜是有漏心（受煩惱污染的心），不是理中觀行（在真理中觀察修行）。大乘隨喜通於有漏和無漏。初修行人隨喜是有漏，深入修行人的隨喜就是般若（Prajna，智慧）正觀，無所得無所依，所以是無漏。而且小乘隨喜生身菩薩（Sheng Shen Pu Sa，化身菩薩）的功德，沒有隨喜法身功德。因為小乘法中沒有說菩薩得到法身。下面討論自他隨喜。
問：隨喜是自行（自己修行）還是化他門（教化他人）？
答：正是化他門。之所以這樣說，是因為菩薩本來是爲了教化眾生，使他們作福。
【English Translation】 English version Now, if one points to the short and calls it long, that is to negate long and short by using long and short. Negating long and short is long and short. Thus, allowing it to circulate freely, there is unobstructed freedom. A Bodhisattva who attains enlightenment according to their capacity is called Syan Dharani (rotating dharani). Such a body is free and unconstrained, and cannot be destroyed. A Bodhisattva who attains understanding according to their capacity is called Bu Tui Lun (non-retrogressing wheel). This body surpasses all ordinary beings, the two vehicles (Sravakas and Pratyekabuddhas), and Bodhisattvas, and is ultimately pure. A Bodhisattva who attains understanding according to their capacity is called Qing Jing Lun (pure wheel). To aspire to Buddhahood for this body is called Bodhi-citta (the mind of enlightenment).
Next is the meaning of rejoicing.
Question: How many kinds of rejoicing are there?
Answer: There are two kinds of rejoicing. One is general rejoicing, which means that if one sees, hears, feels, or knows of the merits made by others, one rejoices accordingly. This is called general rejoicing. The other is specific rejoicing, such as rejoicing upon hearing the Lotus Sutra. Therefore, it is called specific rejoicing. Now, let's discuss the rejoicing of the Mahayana and Hinayana.
Question: What is the difference between the rejoicing of the Mahayana and Hinayana?
Answer: Rejoicing is precisely a Bodhisattva's practice. Therefore, the five repentances of a Bodhisattva include the meaning of rejoicing. However, the Hinayana only has it to a limited extent. Moreover, the Hinayana's meaning of joy is limited to rejoicing in the roots of goodness of the Buddhas of the three times (past, present, and future) and their disciples. There is no rejoicing in the Buddhas of the ten directions and three times. The Mahayana explains rejoicing in the Buddhas of the three times and ten directions and the roots of goodness of their disciples, so it is broader. Moreover, the Hinayana only rejoices in the merits of the manifested body, not knowing that the Dharmakaya (the body of Dharma) is constant, so there is no rejoicing in the merits of the Dharmakaya. Moreover, the Hinayana's merits of rejoicing are not dedicated to Sarvajna (all-knowing wisdom). The Mahayana uses the merits of rejoicing to aspire to all-knowing wisdom. Moreover, the Hinayana's rejoicing is with a defiled mind, not contemplation in accordance with principle. The Mahayana's rejoicing encompasses both defiled and undefiled. The rejoicing of a beginner is defiled, while the rejoicing of a deep practitioner is Prajna (wisdom) correct contemplation, without attainment and without reliance, so it is undefiled. Moreover, the Hinayana rejoices in the merits of the manifested Bodhisattvas, but there is no rejoicing in the merits of the Dharmakaya. Because the Hinayana teachings do not say that Bodhisattvas attain the Dharmakaya. Now, let's discuss rejoicing in oneself and others.
Question: Is rejoicing a practice for oneself or a means of transforming others?
Answer: It is precisely a means of transforming others. The reason for this is that Bodhisattvas are originally for teaching and transforming sentient beings, causing them to make merit.
德。而眾生能作者菩薩歡喜。故是化他門。若自欲除嫉妒煩惱求福德故起隨喜。是自行門也。
論二經隨喜。
問。法華明隨喜與大品明隨喜何異。
答。大品正說無得隨喜。隨喜即是波若。故論主云。佛欲令須菩提就隨喜門說波若。故明隨喜。
問。云何就隨喜說波若耶。
答。知能隨喜之心。及所隨喜之福無得無依。不能不所。非二非不二。如此歡喜心即是波若。又以波若心隨喜故隨喜即是波若。
問。前境福德為所。菩薩之心為能。有此能所可名隨喜。今云不能不所云何名隨喜。
答。論主云此中應用波若及傴和。以波若故知能所未曾能所。以傴和故雖未曾能所而能所宛然。能所不動無能所。無能所不動能所而不失能所。無能所如鏡中像非像非不像。欲言其像像非真有。欲言非像事像既形。非二非不二亦爾。以波若故非二。方便力故非不二。故言非二非不二也。
問。法華明隨喜云何耶。
答。波若但取無所得隨喜。法華通明得無得隨喜。何以知之。直明一因一果能信受不逆。即是隨喜。不開得無得二也。
問。大品何故開得無得。而法華不開耶。
答。波若為破有得住著。故明無得隨喜。有所得不動不出不能至佛。故非波若也。法華合
【現代漢語翻譯】 現代漢語譯本：因此，眾生能夠做使菩薩歡喜的事情，這就是化他門（通過教化他人而修行）。如果自己想要消除嫉妒煩惱，爲了求福德而生起隨喜之心，這就是自行門（通過自身修行而得）。
關於兩部經中隨喜的討論。
問： 《法華經》中闡明的隨喜與《大品般若經》中闡明的隨喜有什麼不同？
答：《大品般若經》主要闡述的是無所得的隨喜。隨喜即是般若（智慧）。所以論主說，佛陀想要讓須菩提（Subhuti）就隨喜之門來闡述般若，因此闡明隨喜。
問： 如何就隨喜來闡述般若呢？
答： 知道能夠隨喜的心，以及所隨喜的福德，都是無所得、無所依的。既不能說有能隨喜和所隨喜，也不能說沒有能隨喜和所隨喜。既不是二（能所二元對立），也不是不二（非能所二元對立）。如此的歡喜心就是般若。又因為以般若之心隨喜，所以隨喜即是般若。
問： 前面的境界福德是所隨喜，菩薩的心是能隨喜。有此能所，可以稱之為隨喜。現在說不能說有能所，也不能說沒有能所，這如何稱之為隨喜呢？
答： 論主說，這裡應當運用般若和方便（Upaya）。因為般若的緣故，知道能隨喜和所隨喜，未曾真正存在能隨喜和所隨喜。因為方便的緣故，雖然未曾真正存在能隨喜和所隨喜，但能隨喜和所隨喜卻宛然存在。能隨喜和所隨喜不動搖，沒有能隨喜和所隨喜。沒有能隨喜和所隨喜，卻又不失能隨喜和所隨喜。沒有能隨喜和所隨喜，就像鏡子中的影像，說它是影像，但它並非真實存在；說它不是影像，但影像卻已經顯現。非二非不二也是如此。因為般若的緣故，所以是非二；因為方便力的緣故，所以是非不二。所以說是非二非不二。
問：《法華經》中闡明的隨喜是怎樣的呢？
答： 《般若經》只取無所得的隨喜。《法華經》則通明有得和無得的隨喜。為什麼知道是這樣呢？直接闡明一因一果，能夠信受不違逆，就是隨喜。沒有區分有得和無得兩種情況。
問：《大品般若經》為什麼區分有得和無得，而《法華經》不區分呢？
答：《般若經》是爲了破除有得的執著，所以闡明無所得的隨喜。有所得就不能動搖、不能出離、不能到達成佛的境界，所以不是般若。《法華經》是合在一起闡述的。
【English Translation】 English version: Therefore, if sentient beings can do things that please Bodhisattvas, that is the 'other-transforming' gate (cultivating through teaching others). If one wishes to eliminate jealousy and afflictions, and generates joy in accordance with others' merit for the sake of seeking blessings, that is the 'self-cultivation' gate.
Discussion on Rejoicing in Two Sutras.
Question: What is the difference between the rejoicing explained in the Lotus Sutra and the rejoicing explained in the Perfection of Wisdom Sutra?
Answer: The Perfection of Wisdom Sutra mainly explains rejoicing without attainment. Rejoicing is Prajna (wisdom). Therefore, the commentator says that the Buddha wanted Subhuti (Subhuti) to explain Prajna through the gate of rejoicing, hence clarifying rejoicing.
Question: How does one explain Prajna through rejoicing?
Answer: Knowing that the mind capable of rejoicing and the merit of what is rejoiced in are both without attainment and without reliance. One cannot say there is a rejoicer and something to be rejoiced in, nor can one say there isn't. It is neither two (the duality of rejoicer and rejoiced), nor not two (non-duality of rejoicer and rejoiced). Such a joyful mind is Prajna. Furthermore, because one rejoices with a Prajna mind, rejoicing is Prajna.
Question: The preceding realm of merit is what is rejoiced in, and the Bodhisattva's mind is the rejoicer. With this rejoicer and rejoiced, it can be called rejoicing. Now, saying one cannot say there is a rejoicer and rejoiced, nor can one say there isn't, how can this be called rejoicing?
Answer: The commentator says that Prajna and Upaya (skillful means) should be applied here. Because of Prajna, one knows that the rejoicer and rejoiced have never truly existed as rejoicer and rejoiced. Because of Upaya, although the rejoicer and rejoiced have never truly existed, the rejoicer and rejoiced are clearly present. The rejoicer and rejoiced do not move; there is no rejoicer and rejoiced. Without a rejoicer and rejoiced, yet one does not lose the rejoicer and rejoiced. Without a rejoicer and rejoiced, it is like an image in a mirror; saying it is an image, it is not truly real; saying it is not an image, the image has already appeared. Neither two nor not two is also like this. Because of Prajna, it is neither two; because of the power of Upaya, it is neither not two. Therefore, it is said to be neither two nor not two.
Question: What is the rejoicing explained in the Lotus Sutra?
Answer: The Perfection of Wisdom Sutra only takes rejoicing without attainment. The Lotus Sutra explains both rejoicing with attainment and without attainment. How do we know this? It directly explains that with one cause and one effect, being able to believe and accept without opposition is rejoicing. It does not distinguish between the two situations of attainment and non-attainment.
Question: Why does the Perfection of Wisdom Sutra distinguish between attainment and non-attainment, while the Lotus Sutra does not?
Answer: The Perfection of Wisdom Sutra is to break through the attachment to attainment, so it explains rejoicing without attainment. With attainment, one cannot move, cannot be liberated, and cannot reach Buddhahood, so it is not Prajna. The Lotus Sutra explains them together.
取者。此敘諸佛出世大意。說一切教皆為開一正道。故低頭舉手之善皆入一乘也。又五乘人謂四乘善根不作佛。佛乘善根方作佛。為破此病故明一切善皆作佛也。
問。若一切善法作佛者。一切善皆能動出耶。
答。一切善亦能動出。所以然者。由有所得善相資故然後生無所得善。有所得善是無所得遠緣。以此言之亦有動出之義也。
問。若爾與大品相違。
答。波若明不動不出者。但取近緣不取遠緣。何以知之。動為順忍出為無生忍。有所得非此二忍耳。亦得是二忍之前遠緣也。
問。二經得相成不。
答。正相成也。大品雖明無所得善。要須藉有得為遠緣。法華雖明得無得皆入一乘。若欲出三界至佛道。要須無得也。又大品雖用無所得。要須識三乘是權一乘為實。故求佛之心乃得堅固。法華雖知一乘為實三乘為權。要須破有所得心。學無所得觀。方能動出以成佛道也。
問。所隨喜福能隨喜心云何同異。
答。凡有四句。一所隨喜福劣。能隨喜心勝。如二乘有所得人作福。菩薩無所得心隨喜也。二所隨喜福勝。能隨喜心劣。如諸佛菩薩所作福有得人隨喜之。三者俱勝。同是無得。四者俱劣。同是有得。若隨喜法華者則法華唯勝不劣。能隨喜通勝劣。隨人位行深
【現代漢語翻譯】 現代漢語譯本： 取者。這裡敘述了諸佛出世的大意，說明一切教法都是爲了開顯唯一的正道。所以，即使是低頭、舉手這樣微小的善行，都能進入一乘（Ekayana，唯一佛乘）。另外，五乘人認為四乘（聲聞乘、緣覺乘、菩薩乘、人天乘）的善根不能成佛，只有佛乘的善根才能成佛。爲了破除這種偏見，所以說明一切善行都能成佛。 問：如果一切善法都能成佛，那麼一切善法都能引發動出（從凡夫到成佛的轉變）嗎？ 答：一切善法也都能引發動出。之所以這樣說，是因為有所得的善相資助，然後才能產生無所得的善。有所得的善是無所得善的遠因。從這個意義上說，也有動出的意義。 問：如果這樣說，就與《大品般若經》（Mahaprajnaparamita Sutra）相違背了。 答：《般若經》說明不動不出，只是取近因，不取遠因。為什麼知道是這樣呢？動是順忍（Anulomika-ksanti），出是無生忍（Anutpattika-dharma-ksanti）。有所得並非這兩種忍。也可以說是這兩種忍之前的遠因。 問：這兩部經能夠互相成就嗎？ 答：正是互相成就。《大品般若經》雖然說明無所得的善，也要憑藉有所得作為遠因。《法華經》（Lotus Sutra）雖然說明得與無得都能進入一乘，但如果想要出離三界（Trailokya）到達佛道，就必須是無所得。另外，《大品般若經》雖然運用無所得，也要認識到三乘是權宜之說，一乘才是真實。這樣，求佛之心才能堅固。《法華經》雖然知道一乘是真實，三乘是權宜之說，也要破除有所得之心，學習無所得觀，才能引發動出，成就佛道。 問：所隨喜的福德和能隨喜的心，有什麼相同和不同？ 答：總共有四種情況。一是所隨喜的福德劣，能隨喜的心勝。比如二乘（聲聞乘和緣覺乘）有所得的人作福，菩薩以無所得的心隨喜。二是所隨喜的福德勝，能隨喜的心劣。比如諸佛菩薩所作的福，有得的人隨喜之。三是兩者都勝，同是無得。四是兩者都劣，同是有得。如果隨喜《法華經》，那麼《法華經》唯有勝而不劣，能隨喜的心則有勝有劣，隨人的位行深淺而定。
【English Translation】 English version: The taker. This narrates the general idea of the Buddhas appearing in the world, explaining that all teachings are to reveal the one true path. Therefore, even small good deeds such as bowing the head or raising a hand can enter the Ekayana (One Vehicle, the Buddha Vehicle). Furthermore, those of the Five Vehicles believe that the roots of goodness of the Four Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, and Human-Deva Vehicle) cannot become Buddhas, and only the roots of goodness of the Buddha Vehicle can become Buddhas. To break this misconception, it is explained that all good deeds can lead to Buddhahood. Question: If all good dharmas can lead to Buddhahood, can all good dharmas initiate 'moving out' (transformation from ordinary being to Buddhahood)? Answer: All good dharmas can also initiate 'moving out'. The reason for this is that the good of 'having attainment' assists, and then the good of 'no attainment' arises. The good of 'having attainment' is a distant cause for the good of 'no attainment'. In this sense, there is also the meaning of 'moving out'. Question: If that's the case, it contradicts the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). Answer: The Prajna Sutra explains 'no moving, no going out' but only takes the near cause, not the distant cause. How do we know this? 'Moving' is Anulomika-ksanti (Compliance-patience), and 'going out' is Anutpattika-dharma-ksanti (Unborn-dharma-patience). 'Having attainment' is not either of these two patiences. It can also be said to be a distant cause before these two patiences. Question: Can these two sutras complement each other? Answer: They precisely complement each other. Although the Mahaprajnaparamita Sutra explains the good of 'no attainment', it still needs to rely on 'having attainment' as a distant cause. Although the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) explains that both 'having attainment' and 'no attainment' can enter the One Vehicle, if one wants to leave the Trailokya (Three Realms) and reach the Buddha path, it must be 'no attainment'. Furthermore, although the Mahaprajnaparamita Sutra uses 'no attainment', one must recognize that the Three Vehicles are provisional and the One Vehicle is real. In this way, the mind seeking Buddhahood can be firm. Although the Lotus Sutra knows that the One Vehicle is real and the Three Vehicles are provisional, one must break the mind of 'having attainment' and learn the contemplation of 'no attainment' in order to initiate 'moving out' and accomplish the Buddha path. Question: What are the similarities and differences between the merit of 'what is rejoiced in' and the mind of 'being able to rejoice'? Answer: There are generally four situations. First, the merit of 'what is rejoiced in' is inferior, and the mind of 'being able to rejoice' is superior. For example, those of the Two Vehicles (Sravaka and Pratyekabuddha) with 'having attainment' create merit, and Bodhisattvas with 'no attainment' rejoice in it. Second, the merit of 'what is rejoiced in' is superior, and the mind of 'being able to rejoice' is inferior. For example, the merit created by Buddhas and Bodhisattvas is rejoiced in by those with 'having attainment'. Third, both are superior, both being 'no attainment'. Fourth, both are inferior, both being 'having attainment'. If one rejoices in the Lotus Sutra, then the Lotus Sutra is only superior and not inferior, while the mind of 'being able to rejoice' can be either superior or inferior, depending on the depth of the person's position and practice.
淺而隨喜也。
論同異。
問。隨喜與四等喜．七覺中喜．五受喜．四禪喜何異。
答。四等中喜謂慶前人脫苦得樂。隨喜門通隨一切聖凡所作功德而喜。此義不同。但四等要是定心。今通定散。又四等中喜但據脫苦果故喜。今通隨喜因果也。七覺中喜是無漏隨喜門。通漏無漏禪杖中喜是定心。但是喜受。今通也。五受中喜是果報。今是因門。彼是自悅今是慶他。彼是無記今是善法也。
問。前人自作福今隨喜之。有何益耶。
答。釋論云。如人賣香有人買香。復有人在邊亦得聞香。隨喜亦爾。不動身口亦得福也。
論惑障。
問。隨喜破何等惑。
答。直言隨喜正破嫉妒。若法華明隨喜亦破嫉妒。又破不信一乘壽量義也。波若中隨喜即是波若。此破有所得心也。
六千功德義。
有人言一切善法不出十善。始自不殺及不邪見。持一不殺戒以不盜等九事莊嚴之。則一一善皆具十善。十善便成百善。此百善有自行化他讚歎隨喜。故成四百。將此四百配五種法師。五種法師各有四百。合成二千善。此二千善各有上中下三品。便成六千。但三根用強故有千二百。三根用弱故有八百也。
評曰。此釋意具五種法師乃具六千耳。一一法師無六千也。而經云
【現代漢語翻譯】 現代漢語譯本：淺顯地隨順他人之善行而心生歡喜。
論述同異之處。
問：隨喜與四無量心中的喜（謂慶前人脫苦得樂），七覺支中的喜，五受中的喜，四禪中的喜有什麼不同？
答：四無量心中的喜，是指慶賀他人脫離痛苦獲得快樂。隨喜之門，普遍隨順一切聖人凡夫所作的功德而心生歡喜。此意義不同。而且四無量心必須是定心相應，而隨喜則通於定心和散心。另外，四無量心中的喜只是因為他人脫離苦果而歡喜，而隨喜則普遍隨順因和果。七覺支中的喜是無漏的，隨喜之門通於有漏和無漏。禪定中的喜是定心相應，但只是喜受，而隨喜則普遍。五受中的喜是果報，而隨喜是因門。前者是自己喜悅，後者是慶賀他人。前者是無記，後者是善法。
問：如果前人自己作福，現在我隨喜他，有什麼益處呢？
答：《釋論》中說，如同有人賣香，有人買香，旁邊的人也能聞到香味。隨喜也是這樣，不動身口也能獲得福報。
論述惑障。
問：隨喜能破除什麼樣的迷惑？
答：直接來說，隨喜主要破除嫉妒。如果按照《法華經》所說，隨喜也能破除嫉妒，也能破除不相信一乘和壽命無量的意義。在《般若經》中，隨喜就是般若，這能破除有所得的心。
六千功德的意義。
有人說，一切善法都離不開十善，開始於不殺生，以及不邪見。持守一條不殺生戒，用不偷盜等九件事來莊嚴它，那麼每一件善事都具備十善。十善就變成百善。這百善有自行、化他、讚歎、隨喜，所以變成四百。將這四百配合五種法師，五種法師各有四百，合起來是二千善。這二千善各有上、中、下三品，就變成六千。但是三根（利根、中根、鈍根）的作用強，所以有一千二百，三根的作用弱，所以有八百。
評論說：這種解釋的意思是，具備五種法師才具備六千功德，單一的法師沒有六千功德。而經中說...
【English Translation】 English version: To superficially rejoice in the good deeds of others.
Discussion on Similarities and Differences.
Question: What are the differences between 'suixi' (隨喜, rejoicing in others' merits), the 'xi' (喜, joy) in the Four Immeasurables (which means rejoicing in others' liberation from suffering and attainment of happiness), the 'xi' (喜, joy) in the Seven Factors of Enlightenment, the 'xi' (喜, joy) in the Five Feelings, and the 'xi' (喜, joy) in the Four Dhyanas?
Answer: The 'xi' (喜, joy) in the Four Immeasurables refers to rejoicing in others' liberation from suffering and attainment of happiness. The 'suixi' (隨喜, rejoicing) encompasses rejoicing in the merits made by all, whether they are saints or ordinary people. This meaning is different. Moreover, the Four Immeasurables require a concentrated mind, while 'suixi' (隨喜, rejoicing) is applicable to both concentrated and scattered minds. Furthermore, the 'xi' (喜, joy) in the Four Immeasurables is only based on rejoicing in others' liberation from the suffering of results, while 'suixi' (隨喜, rejoicing) encompasses both cause and effect. The 'xi' (喜, joy) in the Seven Factors of Enlightenment is unconditioned, while the 'suixi' (隨喜, rejoicing) encompasses both conditioned and unconditioned. The 'xi' (喜, joy) in the dhyanas requires a concentrated mind and is only the feeling of joy, while 'suixi' (隨喜, rejoicing) is universal. The 'xi' (喜, joy) in the Five Feelings is a result, while 'suixi' (隨喜, rejoicing) is a cause. The former is self-pleasing, while the latter is rejoicing in others. The former is neutral, while the latter is a wholesome dharma.
Question: If others are already making merits, what benefit is there in my 'suixi' (隨喜, rejoicing) in their merits?
Answer: The 'Shilun' (釋論, Commentary) says, 'It is like someone selling incense and someone buying incense, and those nearby can also smell the fragrance.' 'Suixi' (隨喜, rejoicing) is also like this; without moving body or mouth, one can also obtain blessings.
Discussion on Afflictions and Obstructions.
Question: What kind of delusions does 'suixi' (隨喜, rejoicing) break?
Answer: Directly speaking, 'suixi' (隨喜, rejoicing) primarily breaks jealousy. According to the 'Lotus Sutra', 'suixi' (隨喜, rejoicing) also breaks jealousy and disbelief in the One Vehicle and the meaning of limitless lifespan. In the 'Prajna Sutra', 'suixi' (隨喜, rejoicing) is Prajna itself, which breaks the mind of attachment to attainment.
The Meaning of Six Thousand Merits.
Some say that all wholesome dharmas do not go beyond the Ten Wholesome Actions, starting from not killing and not holding wrong views. If one upholds the precept of not killing and adorns it with the other nine actions such as not stealing, then each wholesome action possesses all ten wholesome actions. The ten wholesome actions then become a hundred wholesome actions. These hundred wholesome actions include self-practice, converting others, praising, and 'suixi' (隨喜, rejoicing), thus becoming four hundred. These four hundred are matched with the five types of Dharma masters, each having four hundred, totaling two thousand wholesome actions. These two thousand wholesome actions each have superior, middle, and inferior qualities, thus becoming six thousand. However, because the function of the three roots (sharp, medium, and dull faculties) is strong, there are one thousand two hundred; and because the function of the three roots is weak, there are eight hundred.
Commentary: This explanation means that only when one possesses all five types of Dharma masters does one possess six thousand merits; a single Dharma master does not have six thousand merits. However, the sutra says...
。若讀誦乃至書寫者。不必要具五師方有六千。能讀能解如說修行亦得六千。但此義難明未可專釋也。注經云。始乎十善一善具十善即成百善。復約自行化他嘆人美法即成四百。各有三品成千二百。眼等三根助道用弱。但得中下二品故唯八百。意等三根于通化用強。具於三品。故得千二百也。
評曰。注意不必具五法師。則勉前妨也。有人言。例如百福莊嚴。百福者就十善之中有行十止十。合成二十。各有五品如大經云。下．中．上．上中．上上。故成百善名為百福。今亦爾。十善為十。約自行化他嘆人美法故成四十。約五法師故成二百。行善二百止善亦二百。故成四百。止行各有五品。故成二千。約三業明之。一業二千故成六千。既有六根應一根各一千便成六千。但用有強弱故有千二百及八百耳。有人言。如上法師品中三事。慈悲心為室。柔和忍辱為衣。諸法空為座。此三事各有二千。故成六千。如以慈悲心行十善。一善還以十善莊嚴。故成百善。自行化他等四故成四百。約五種法師便成二千。慈悲心既爾。忍辱與空亦然。故成六千。有人言。依仁王經明十信菩薩。一一信具十成百。自行化他等四有四百。約五法師成二千。據上慈悲等三事為六千也。
問。何故不六根功德等耶。
答。如前云。
【現代漢語翻譯】 現代漢語譯本：如果有人讀誦乃至書寫此經，不必要具備五種法師的資格，也能獲得六千功德。能夠讀誦理解，並且按照經中所說去修行，也能得到六千功德。但是這個道理深奧難明，不可以隨便解釋。註釋經典的人說，開始於十善，一善包含十善，就成就了一百善。再從自己修行、教化他人、讚歎他人、讚美佛法這幾個方面來說，就成就了四百善。每方面各有下品、中品、上品三種品級，就成就了一千二百善。眼等三根在輔助修道上的作用較弱，只能得到中品和下品兩種品級，所以只有八百善。意等三根在通達教義和教化他人方面的作用較強，具備下品、中品、上品三種品級，所以能得到一千二百善。 評論說，要注意不必具備五種法師的資格，這是爲了勉勵前人，防止他們產生畏難情緒。有人說，例如用百福來莊嚴自身，這『百福』是指在十善之中，有十種行為和十種止惡，合起來是二十種。每種各有五品，就像《大般涅槃經》里說的，下品、中品、上品、上中品、上上品，所以成就了一百善，稱為百福。現在也是這樣，十善為十，從自己修行、教化他人、讚歎他人、讚美佛法這幾個方面來說，就成就了四十。從五種法師的角度來說，就成就了二百。行善二百，止惡也二百，所以成就了四百。止惡和行善各有五品，所以成就了二千。從身口意三業來說，一業有二千，所以成就了六千。既然有六根，應該一根各有一千，就成就了六千。但是根的作用有強弱，所以有一千二百和八百的差別。 有人說，就像上面法師品中說的三件事，慈悲心為室（以慈悲心為住所），柔和忍辱為衣（以柔和忍辱為衣服），諸法空為座（以諸法空性為座位），這三件事各有二千功德，所以成就了六千。例如用慈悲心來行十善，一善還用十善來莊嚴，所以成就了一百善。自己修行、教化他人等四個方面，所以成就了四百。從五種法師的角度來說，就成就了二千。慈悲心是這樣，忍辱和空性也是這樣，所以成就了六千。有人說，依據《仁王經》來說，十信菩薩，每一信都具備十種功德，成就一百。自己修行、教化他人等四個方面，有四百。從五種法師的角度來說，成就二千。根據上面慈悲等三件事，就是六千。 問：為什麼不六根的功德相等呢？ 答：就像前面說的。
【English Translation】 English version: If one reads, recites, or even writes this scripture, it is not necessary to possess the qualifications of the five Dharma masters to obtain six thousand merits. Being able to read and understand, and practicing according to what is said in the scripture, one can also obtain six thousand merits. However, this principle is profound and difficult to understand, and should not be interpreted casually. Commentators on the scriptures say that it begins with the ten virtues (十善), one virtue containing ten virtues, thus accomplishing one hundred virtues. Furthermore, considering self-cultivation, teaching others, praising others, and extolling the Dharma, four hundred virtues are accomplished. Each aspect has three grades: lower, middle, and upper, thus accomplishing one thousand two hundred virtues. The three roots of eye, ear, and nose are weaker in assisting the path, only obtaining the middle and lower grades, so there are only eight hundred virtues. The three roots of mind, intellect, and consciousness are stronger in understanding and teaching, possessing all three grades, so they can obtain one thousand two hundred virtues. The commentary says, 'Pay attention, it is not necessary to possess the qualifications of the five Dharma masters.' This is to encourage those who came before and prevent them from becoming discouraged. Some say, for example, adorning oneself with a hundred blessings, these 'hundred blessings' refer to the ten actions and ten abstentions within the ten virtues, totaling twenty. Each has five grades, as mentioned in the Mahāparinirvāṇa Sūtra (大般涅槃經): lower, middle, upper, upper-middle, and upper-upper, thus accomplishing one hundred virtues, called a hundred blessings. It is the same now; the ten virtues are ten, and considering self-cultivation, teaching others, praising others, and extolling the Dharma, forty are accomplished. From the perspective of the five Dharma masters, two hundred are accomplished. Two hundred for performing good deeds and two hundred for abstaining from evil, thus accomplishing four hundred. Abstaining and performing each have five grades, thus accomplishing two thousand. Considering the three karmas of body, speech, and mind, one karma has two thousand, thus accomplishing six thousand. Since there are six roots, each root should have one thousand, thus accomplishing six thousand. However, the function of the roots varies in strength, so there are differences of one thousand two hundred and eight hundred. Some say, like the three matters mentioned in the Dharma Master chapter above: 'Compassionate mind as a room (慈悲心為室),' 'Gentle forbearance as clothing (柔和忍辱為衣),' 'Emptiness of all dharmas as a seat (諸法空為座),' each of these three matters has two thousand merits, thus accomplishing six thousand. For example, using a compassionate mind to practice the ten virtues, one virtue is adorned with ten virtues, thus accomplishing one hundred virtues. The four aspects of self-cultivation, teaching others, etc., thus accomplish four hundred. From the perspective of the five kinds of Dharma masters, two thousand are accomplished. Compassionate mind is like this, so are forbearance and emptiness, thus accomplishing six thousand. Some say, according to the Benevolent Kings Sutra (仁王經), the ten faith Bodhisattvas, each faith possesses ten merits, accomplishing one hundred. The four aspects of self-cultivation, teaching others, etc., have four hundred. From the perspective of the five Dharma masters, two thousand are accomplished. According to the three matters of compassion, etc., above, it is six thousand. Question: Why are the merits of the six roots not equal? Answer: As mentioned before.
三根用強三根用弱。故多少不同。三根用強者意根為五法師之本故強。舌亦具五法師。由舌故能讀能說。又由他舌故能授之令得受持書寫。故備五法師矣。
問。眼耳云何強弱。
答。生盲之人不得書讀二事。而能誦說受持乃至得道。生聾之人不可示語都無五種法師。故耳強眼弱也。
問。身等三根有何功德而得八百。
答。互相資持故余根得用即是功德。
問。何位行菩薩得六千功德耶。
答。下云未得無漏法性身。而有此功德用。當知是八地以下人也。有人言。十信菩薩有此用也。法華論云是地前人也。
問。云何名六根凈耶。
答。如文所明。有此勝用故名為凈。又此經明權實二智真應兩身。皆是無礙之法。菩薩悟無礙之法。故今得無礙。故名六根凈也。
問。云何權實真應無礙。
答。如前說。長為短用。短為長用。長短為非長短用。非長短為長短用。此是如來究竟自在無礙之身。即有究竟自在無方之大用。始行之人得分此悟。故六根自在也。
問。諸部皆云。香到鼻方知。云何此經言遙聞香耶。
答。有人言。道理則到根方知。今假經力則遙聞也。
問。若道理色可見聲可聞。今假經力則應聞色見聲耶。若色不可聞聲不
【現代漢語翻譯】 現代漢語譯本 三根（指眼根、耳根、鼻根）中，有強有弱，所以功德數量不同。三根中，眼根使用者，意根是五法師（受持、讀、誦、解說、書寫）的根本，所以強。舌根也具備五法師的功能，因為通過舌頭能夠讀誦和解說。又因為通過他人的舌頭，能夠傳授佛法，使人得以受持和書寫，所以具備五法師的功能。
問：眼根和耳根，為什麼有強弱之分？
答：天生盲人無法進行書寫和讀誦這兩件事，但能夠背誦、解說、受持，乃至證得道果。天生耳聾的人，無法通過語言進行交流，因此完全不具備五種法師的功能。所以耳根強於眼根。
問：身根等三根，有什麼功德而能獲得八百功德？
答：互相資助扶持，所以其他根得以發揮作用，這就是功德。
問：什麼位階的菩薩能夠獲得六千功德？
答：經文下面說，『未得無漏法性身』，卻有這樣的功德作用，應當知道是八地（不動地）以下的菩薩。有人說，十信位的菩薩也有這樣的作用。《法華論》說是地前菩薩。
問：什麼叫做六根清凈？
答：如經文所闡明，因為有這種殊勝的作用，所以稱為清凈。而且這部經闡明了權智和實智、應身和真身這二者都是沒有障礙的。菩薩領悟了沒有障礙的佛法，所以現在得到沒有障礙的境界，因此稱為六根清凈。
問：什麼是權智和實智、應身和真身沒有障礙？
答：如前面所說，長可以當短用，短可以當長用，長短可以當非長非短用，非長非短可以當長短用。這是如來究竟自在沒有障礙的身體，因此有究竟自在沒有方所的廣大作用。剛開始修行的菩薩，如果能分得這種領悟，就能六根自在。
問：各部經都說，香氣到達鼻根才能知曉，為什麼這部經說能遙遠地聞到香氣？
答：有人說，按道理來說，香氣要到達鼻根才能知曉，現在是憑藉經的力量，所以能遙遠地聞到。
問：如果按道理來說，色塵可以被眼根看見，聲塵可以被耳根聽見，現在憑藉經的力量，就應該能聽到色塵，看見聲塵嗎？如果色塵不能被耳根聽到，聲塵不能
【English Translation】 English version Among the three roots (eye-root, ear-root, nose-root), some are strong and some are weak, hence the difference in the amount of merit. Among the three roots, for those who use the eye-root, the mind-root is the foundation of the five Dharma Masters (receiving, upholding, reading, reciting, explaining, and writing), hence it is strong. The tongue-root also possesses the functions of the five Dharma Masters, because through the tongue one can read and explain. Moreover, through the tongues of others, the Dharma can be transmitted, enabling people to receive, uphold, and write it down, thus possessing the functions of the five Dharma Masters.
Question: Why are the eye-root and ear-root different in strength?
Answer: A person born blind cannot perform the two tasks of writing and reading, but can recite, explain, uphold, and even attain the fruit of the Path. A person born deaf cannot communicate through language, and therefore completely lacks the functions of the five Dharma Masters. Therefore, the ear-root is stronger than the eye-root.
Question: What merit do the body-root and the other two roots possess that allows them to obtain eight hundred merits?
Answer: They mutually support each other, so that the other roots can function, and this is the merit.
Question: What level of Bodhisattva can obtain six thousand merits?
Answer: The sutra says below, 'Without attaining the unconditioned Dharma-nature body,' yet having such meritorious function, it should be known that it is a Bodhisattva below the Eighth Ground (Immovable Ground). Some say that Bodhisattvas of the Ten Faiths also have this function. The Treatise on the Lotus Sutra says it is a Bodhisattva before the Grounds.
Question: What is meant by the purification of the six roots?
Answer: As explained in the sutra, it is called purification because of having this superior function. Moreover, this sutra elucidates that both expedient wisdom and true wisdom, the manifested body and the true body, are unobstructed. Bodhisattvas realize the unobstructed Dharma, and therefore now attain the unobstructed state, hence it is called the purification of the six roots.
Question: What is meant by the unobstructedness of expedient wisdom and true wisdom, the manifested body and the true body?
Answer: As said before, long can be used as short, short can be used as long, long and short can be used as neither long nor short, and neither long nor short can be used as long and short. This is the ultimately free and unobstructed body of the Tathagata, and therefore has the ultimately free and unbounded great function. If a Bodhisattva who has just begun practice can obtain a portion of this realization, then the six roots will be free.
Question: All sutras say that one can only know the fragrance when it reaches the nose-root, why does this sutra say that one can smell the fragrance from afar?
Answer: Some say that, according to reason, one can only know the fragrance when it reaches the root, but now, relying on the power of the sutra, one can smell it from afar.
Question: If, according to reason, form can be seen by the eye-root and sound can be heard by the ear-root, then now, relying on the power of the sutra, should one be able to hear form and see sound? If form cannot be heard by the ear-root and sound cannot be
可見者。到者不可遙聞遙者不可到知也。
答。明中色定可見。闇中色不可見者。何故人眼晝則見夜不見。穴鳥夜見而晝不見乎。若言眼有光故夜能見者。晝何不見耶。又如弱水不升毛而升鐵。金剛破余物而水銀所壞。誰定強弱耶。故知諸法無有定性隨意而轉。到不到亦然也。又今約事釋者。菩薩分得二智。以實智故知六根六塵空無所有。如華嚴中明眼入三昧耳。出正受觀眼無生。無自性說空寂滅無所有。以權智故有六根之用。約權智慧知香義。故說鼻遙聞香也。非鼻根能遙聞。余亦例然也。
論觀音與妙音菩薩同異。
問。觀音妙音弘經何異。
答。有同有異。同者並以神通應感弘道利人也。又同明菩薩位行門。以菩薩為佛事也。又同就人門說法華也。同是他方大士。來影向釋迦共利物弘道也。所言異者略明十一義。一者名題不同。妙音但有人名。觀音人法兩舉也。妙音從能受名。觀音能所合目。觀是能觀之智。世音為所觀之境也。又妙音以德益物。觀音用名為佛事。妙音品不釋妙音之名。觀音品辨觀音之號也。二者所對人異。說妙音對華德文殊。說觀音對無盡意持地也。三者來義有異。妙音東土而來。觀音西方而至。妙音被召而方至臻。觀音不召而來。妙音有來有去。觀音不明來去。妙
【現代漢語翻譯】 現代漢語譯本： 問：可見的東西，到達的地方不能遙遠地聽到，遙遠的地方不能到達而知曉，這是什麼意思？ 答：在光明中，有形之物可以被看見；在黑暗中，有形之物不可見。為什麼人的眼睛白天能看見，夜晚卻不能看見？穴居的鳥類夜晚能看見，白天卻不能看見呢？如果說眼睛有光，所以夜晚能看見，那麼白天為什麼看不見呢？又比如，微弱的水不能浮起羽毛卻能浮起鐵，金剛可以摧毀其他東西卻被水銀腐蝕，誰能斷定什麼是強什麼是弱呢？所以要知道，一切事物都沒有固定的性質，而是隨著因緣而轉變。到達與不到達也是如此。現在從具體的事例來解釋：菩薩分得了兩種智慧，憑藉實智，知道六根（眼、耳、鼻、舌、身、意）和六塵（色、聲、香、味、觸、法）都是空無所有的，就像《華嚴經》中闡明的眼入三昧（samadhi，禪定），從正受（samadhi，禪定）中出來觀察眼睛，沒有生起，沒有自性，宣說空寂滅，一無所有。憑藉權智，有六根的作用。憑藉權智慧夠知曉香的意義，所以說鼻子能遙遠地聞到香味。不是鼻根本身能夠遙遠地聞到香味，其他的根也是同樣的道理。 論觀音（Avalokitesvara）與妙音菩薩（Gadgadasvara）的同異。 問：觀音菩薩（Avalokitesvara）和妙音菩薩（Gadgadasvara）弘揚佛經有什麼不同？ 答：有相同之處，也有不同之處。相同之處在於都以神通應化，弘揚佛法，利益眾生。又都闡明菩薩的果位和修行法門，以菩薩的身份做佛事。又都在人間說法華經。相同之處還在於都是他方世界的大士，來這裡示現，與釋迦牟尼佛（Sakyamuni）共同利益眾生，弘揚佛法。所說的不同之處，簡要說明有十一方面。一是名號不同。妙音菩薩（Gadgadasvara）只有人的名號，觀音菩薩（Avalokitesvara）人和法都舉了出來。妙音菩薩（Gadgadasvara）從能接受的角度命名，觀音菩薩（Avalokitesvara）能觀的智慧和所觀的境界合在一起命名。觀是能觀的智慧，世音是所觀的境界。又妙音菩薩（Gadgadasvara）以功德利益眾生，觀音菩薩（Avalokitesvara）用名號來做佛事。妙音品沒有解釋妙音菩薩（Gadgadasvara）的名號，觀音品辨析觀音菩薩（Avalokitesvara）的稱號。二是所面對的人不同。說妙音菩薩（Gadgadasvara）是對華德菩薩（Puspakirti）和文殊菩薩（Manjusri）說的，說觀音菩薩（Avalokitesvara）是對無盡意菩薩（Aksayamati）和持地菩薩（Dharanimdhara）說的。三是來的意義不同。妙音菩薩（Gadgadasvara）從東方而來，觀音菩薩（Avalokitesvara）從西方而來。妙音菩薩（Gadgadasvara）被召喚才來，觀音菩薩（Avalokitesvara）不被召喚而來。妙音菩薩（Gadgadasvara）有來有去，觀音菩薩（Avalokitesvara）不明說來去。
【English Translation】 English version: Question: What does it mean that what is visible cannot be heard from afar, and what is far away cannot be reached and known? Answer: In the light, forms can be seen; in the darkness, forms cannot be seen. Why can human eyes see during the day but not at night? Why can cave birds see at night but not during the day? If it is said that the eyes have light, so they can see at night, then why can't they see during the day? Furthermore, weak water cannot lift feathers but can lift iron, and diamond can destroy other things but is corroded by mercury. Who can determine what is strong and what is weak? Therefore, know that all things have no fixed nature but change according to conditions. Reaching and not reaching are also the same. Now, let's explain from specific examples: Bodhisattvas obtain two kinds of wisdom. By means of real wisdom (實智), they know that the six sense organs (eye, ear, nose, tongue, body, and mind) and the six sense objects (form, sound, smell, taste, touch, and dharma) are all empty and without substance, just as the Avatamsaka Sutra clarifies that the eye enters samadhi (三昧,禪定), and coming out of right samadhi (正受,禪定), one observes the eye as having no arising, no self-nature, proclaiming emptiness, stillness, extinction, and nothingness. By means of expedient wisdom (權智), there is the function of the six sense organs. By means of expedient wisdom, one can know the meaning of smell, so it is said that the nose can smell fragrances from afar. It is not that the nose organ itself can smell from afar; the other organs are the same. Discussion on the similarities and differences between Avalokitesvara (觀音) and Gadgadasvara Bodhisattva (妙音菩薩). Question: What are the differences between Avalokitesvara Bodhisattva (觀音菩薩) and Gadgadasvara Bodhisattva (妙音菩薩) in propagating the scriptures? Answer: There are similarities and differences. The similarities lie in both using supernatural powers to respond to beings, propagating the Dharma, and benefiting sentient beings. They also both elucidate the Bodhisattva's stage and practice, doing the work of the Buddha as Bodhisattvas. They both preach the Lotus Sutra in the human realm. Another similarity is that they are both great beings from other worlds, appearing here to benefit beings and propagate the Dharma together with Sakyamuni Buddha (釋迦牟尼佛). The differences, briefly stated, are in eleven aspects. First, the names are different. Gadgadasvara Bodhisattva (妙音菩薩) only has a personal name, while Avalokitesvara Bodhisattva (觀音菩薩) refers to both the person and the Dharma. Gadgadasvara Bodhisattva (妙音菩薩) is named from the perspective of being able to receive, while Avalokitesvara Bodhisattva (觀音菩薩) combines the wisdom that can observe and the realm that is observed. 'Avalokita' is the wisdom that can observe, and 'svara' is the realm that is observed. Furthermore, Gadgadasvara Bodhisattva (妙音菩薩) benefits beings with virtue, while Avalokitesvara Bodhisattva (觀音菩薩) uses the name to do the work of the Buddha. The Gadgadasvara chapter does not explain the name of Gadgadasvara Bodhisattva (妙音菩薩), while the Avalokitesvara chapter analyzes the title of Avalokitesvara Bodhisattva (觀音菩薩). Second, the people they address are different. The discourse on Gadgadasvara Bodhisattva (妙音菩薩) is addressed to Puspakirti Bodhisattva (華德菩薩) and Manjusri Bodhisattva (文殊菩薩), while the discourse on Avalokitesvara Bodhisattva (觀音菩薩) is addressed to Aksayamati Bodhisattva (無盡意菩薩) and Dharanimdhara Bodhisattva (持地菩薩). Third, the meaning of their coming is different. Gadgadasvara Bodhisattva (妙音菩薩) comes from the East, while Avalokitesvara Bodhisattva (觀音菩薩) comes from the West. Gadgadasvara Bodhisattva (妙音菩薩) comes only when summoned, while Avalokitesvara Bodhisattva (觀音菩薩) comes without being summoned. Gadgadasvara Bodhisattva (妙音菩薩) has coming and going, while Avalokitesvara Bodhisattva (觀音菩薩) does not explicitly mention coming and going.
音則後集。觀音則前來也。四者語默異。妙音則語謂聖說法。觀音默謂聖默然。五者動靜異。妙音現神通。謂不動動方便。觀音不現神通。動不動善巧。六者因果異。妙音品明其往因說現所得果。觀音但明現德不說往因。七者略廣異。妙音現身說法則廣。故有六道之身。觀音則略。故無地獄餓鬼之身也。八者有無異。說妙音無挌量。說觀音則有挌量。說妙音無供養。說觀音則有供養。九者利益異。說妙音則利益多。故他方此土得益。說觀音但利益此土。說妙音利益則深。故有得法華三昧及無生忍。說觀音利益則淺。但云發菩提心。十者妙音不明紹尊。觀音敘其補處。十一者不明妙音已成正覺。觀音則是往古如來。
論觀音普門義。就觀音略有二十條義。一者人法一雙。二者本跡一雙。三者三輪一雙。四者名德一雙。五者內外一雙。六者智慧功德一雙。七者智斷一雙。八者顯密一雙。九者慈悲一雙。十者二身一雙。十一者權實一雙。十二者三業一雙。十三明三德。十四者淺深。十五明二德。十六神通示現。十七力無畏。十八四等四攝。十九解行。二十悲慧一雙。所言人法觀音則弘道利益之人。普門謂所弘利物之法。非法無以成人。非人無以秉法。人法實無前後。但道不孤運。弘之由人故前明人後辨法也。又此下諸
【現代漢語翻譯】 現代漢語譯本： 妙音菩薩之後是觀世音菩薩。觀世音菩薩之前是妙音菩薩。四者（指妙音菩薩和觀世音菩薩）在語言和沉默上不同。妙音菩薩的『語』指的是聖人說法，觀世音菩薩的『默』指的是聖人默然。五者在動和靜上不同。妙音菩薩示現神通，指的是以不動為動的方便法門；觀世音菩薩不示現神通，指的是以動為不動的善巧方便。六者在因和果上不同。妙音品闡明了往昔的因，並說明了現在所得到的果；觀世音菩薩只闡明現在的功德，而不說往昔的因。七者在簡略和廣博上不同。妙音菩薩現身說法則廣博，所以有六道之身；觀世音菩薩則簡略，所以沒有地獄餓鬼之身。八者在有和無上不同。說妙音菩薩沒有格量（衡量），說觀世音菩薩則有格量。說妙音菩薩無需供養，說觀世音菩薩則需要供養。九者在利益上不同。說妙音菩薩的利益多，所以他方和此土都能得到利益；說觀世音菩薩只利益此土。說妙音菩薩的利益深，所以有人能得到法華三昧（Samadhi，一種禪定狀態）以及無生忍（Anutpattika-dharmakshanti，對法不生不滅的證悟）。說觀世音菩薩的利益淺，只是說發菩提心（Bodhi-citta，覺悟之心）。十者妙音菩薩沒有明確說明紹繼尊位，觀世音菩薩敘述了他將補處成佛。十一者沒有說明妙音菩薩已經成就正覺（Samyak-sambuddha，圓滿覺悟），觀世音菩薩則是往昔的如來（Tathagata，佛的稱號之一）。
論述觀世音菩薩普門示現的意義。就觀世音菩薩略有二十條意義。一者人法一雙，二者本跡一雙，三者三輪一雙，四者名德一雙，五者內外一雙，六者智慧功德一雙，七者智斷一雙，八者顯密一雙，九者慈悲一雙，十者二身一雙，十一者權實一雙，十二者三業一雙，十三明三德，十四者淺深，十五明二德，十六神通示現，十七力無畏，十八四等四攝，十九解行，二十悲慧一雙。所說的人法，觀世音菩薩是弘揚佛道利益眾生之人，普門是指所弘揚利益萬物的佛法。沒有佛法就無法成就人，沒有人就無法秉持佛法。人法實際上沒有先後之分，只是道不獨自執行，弘揚佛法是由人來完成的，所以前面先說明人，後面再辨析法。又此下諸
【English Translation】 English version: After Wonderful Sound Bodhisattva comes Avalokiteshvara Bodhisattva. Before Avalokiteshvara Bodhisattva comes Wonderful Sound Bodhisattva. The four differences (referring to Wonderful Sound Bodhisattva and Avalokiteshvara Bodhisattva) lie in speech and silence. 'Speech' of Wonderful Sound Bodhisattva refers to the sage preaching the Dharma, while 'silence' of Avalokiteshvara Bodhisattva refers to the sage being silent. The five differences lie in movement and stillness. Wonderful Sound Bodhisattva manifests supernatural powers, referring to the expedient means of using stillness as movement; Avalokiteshvara Bodhisattva does not manifest supernatural powers, referring to the skillful means of using movement as stillness. The six differences lie in cause and effect. The chapter on Wonderful Sound Bodhisattva elucidates the past causes and explains the present attained effects; Avalokiteshvara Bodhisattva only elucidates the present virtues and does not speak of the past causes. The seven differences lie in brevity and extensiveness. Wonderful Sound Bodhisattva's manifestation of the body to preach the Dharma is extensive, thus having the bodies of the six realms; Avalokiteshvara Bodhisattva is brief, thus not having the bodies of hell beings and hungry ghosts. The eight differences lie in existence and non-existence. It is said that Wonderful Sound Bodhisattva has no measurement, while it is said that Avalokiteshvara Bodhisattva has measurement. It is said that Wonderful Sound Bodhisattva needs no offerings, while it is said that Avalokiteshvara Bodhisattva needs offerings. The nine differences lie in benefits. It is said that Wonderful Sound Bodhisattva's benefits are many, thus other lands and this land can receive benefits; it is said that Avalokiteshvara Bodhisattva only benefits this land. It is said that Wonderful Sound Bodhisattva's benefits are profound, thus some can attain the Samadhi (Samadhi, a state of meditative consciousness) of the Lotus Sutra and Anutpattika-dharmakshanti (Anutpattika-dharmakshanti, the realization of the non-arising and non-ceasing of dharmas). It is said that Avalokiteshvara Bodhisattva's benefits are shallow, only speaking of generating Bodhi-citta (Bodhi-citta, the mind of enlightenment). The tenth difference is that Wonderful Sound Bodhisattva does not explicitly mention succeeding to the honored position, while Avalokiteshvara Bodhisattva narrates that he will become a Buddha in the future. The eleventh difference is that it is not stated that Wonderful Sound Bodhisattva has already attained Samyak-sambuddha (Samyak-sambuddha, perfect enlightenment), while Avalokiteshvara Bodhisattva is a Tathagata (Tathagata, one of the titles of the Buddha) of the past.
Discussing the meaning of Avalokiteshvara Bodhisattva's universal manifestation. Regarding Avalokiteshvara Bodhisattva, there are roughly twenty meanings. First, person and Dharma as a pair; second, original and manifested as a pair; third, the three wheels as a pair; fourth, name and virtue as a pair; fifth, inner and outer as a pair; sixth, wisdom and merit as a pair; seventh, wisdom and severance as a pair; eighth, explicit and secret as a pair; ninth, loving-kindness and compassion as a pair; tenth, the two bodies as a pair; eleventh, expedient and real as a pair; twelfth, the three karmas as a pair; thirteenth, clarifying the three virtues; fourteenth, shallowness and depth; fifteenth, clarifying the two virtues; sixteenth, manifestation of supernatural powers; seventeenth, power and fearlessness; eighteenth, the four immeasurables and four all-embracing virtues; nineteenth, understanding and practice; twentieth, compassion and wisdom as a pair. As for the person and Dharma, Avalokiteshvara Bodhisattva is the person who propagates the Buddha's way and benefits sentient beings, and 'universal gate' refers to the Dharma that propagates and benefits all things. Without the Dharma, one cannot become a person; without a person, one cannot uphold the Dharma. In reality, there is no precedence between person and Dharma, it is just that the path does not operate alone. Propagating the Dharma is accomplished by people, so first the person is explained, and then the Dharma is analyzed. Furthermore, all the following...
品以菩薩為佛事故先顯人也。
問。此品何故人法雙題。
答。為下無盡意之二問。先問人次問法。是故先題人次題法也。就此人法因緣無礙。指人為法指法為人。說此人法為開正道。不人不法即是妙法蓮華也。二者言本跡者。觀音即是法身。以居法身之地觀物根緣也。普門謂應身。法身地照緣故垂應救拔。如華嚴云。金翅鳥王上升虛空。以清凈眼觀大海龍應命盡者。即以兩翅搏水令兩辟。而撮取之。菩薩以法身智眼觀法界虛空。見眾生應得度者。以實慧方便二翅搏生死海。而度脫之。如雲非本以無垂跡。非跡無以顯本。本跡雖殊不思議一。因此本跡為開不本不跡正法蓮華也。次辨三輪者觀音謂他心輪。觀察法界眾生心可度不可度等。普門即神通輪。說法輪觀察既竟或為說法。或為現通。現通生其功德。說法生其智慧。現通滅其苦果。說法生其樂因。現通發其信心。說法生其慧解。亦得互用。又現通多為鈍根。說法多為利根。現通多為在家眾生。說法多為出家眾生。如前說也。四者名德一雙。觀音謂三種名。普門謂三密德。三名者。一觀世音生眾生口業善。二觀世意生眾生意業善。三觀世身生眾生身業善也。普門三密德者。一知他心普。二說法普。三神通普。三名謂生眾生三善。則生善義周也。三密德則
【現代漢語翻譯】 現代漢語譯本：此品之所以先以菩薩為題來說明佛事，是因為要先彰顯『人』（菩薩）的作用。
問：這一品為什麼人與法雙重並題？
答：爲了下文無盡意菩薩的兩個提問。先問『人』（觀世音菩薩），再問『法』（普門示現）。所以先題『人』，再題『法』。就此『人』與『法』的因緣而言，兩者是無礙的。指『人』即是『法』，指『法』即是『人』。宣說這『人』與『法』是爲了開顯正道。不執著于『人』，不執著于『法』，這才是妙法蓮華的真諦。其次，說到本跡，觀音（Avalokiteśvara）即是法身（Dharmakāya），以居於法身之地來觀察眾生的根器和因緣。普門（Samantamukha）指的是應身（Nirmāṇakāya）。因為法身之地的照察因緣，所以垂跡應化救拔眾生。如同《華嚴經》所說，金翅鳥王（Garuda）上升虛空，以清凈的眼睛觀察大海中的龍，如果發現有壽命將盡的龍，就用雙翅拍擊海水使之分開，然後將其抓取。菩薩以法身的智慧之眼觀察法界虛空，見到應當被度化的眾生，就用實慧和方便這雙翅膀搏擊生死之海，從而度脫他們。正如所說，沒有『本』就無法垂『跡』，沒有『跡』也無法顯『本』。『本』與『跡』雖然不同，但卻是不可思議地統一。因此，以『本跡』來開顯不執著于『本』也不執著于『跡』的正法蓮華。再次，辨析三輪，觀音指的是他心輪（Paracitta-jñāna-cakra），觀察法界眾生的心是否可以被度化等等。普門指的是神通輪（ṛddhi-cakra）。觀察完畢后，或者為眾生說法，或者示現神通。示現神通是爲了增長其功德，說法是爲了增長其智慧。示現神通是爲了滅除其苦果，說法是爲了生起其樂因。示現神通是爲了啓發其信心，說法是爲了生起其智慧理解。也可以互相運用。而且，示現神通多為鈍根眾生，說法多為利根眾生。示現神通多為在家眾生，說法多為出家眾生。如同前面所說。第四，名德成雙，觀音指的是三種名，普門指的是三種秘密功德。三種名是：一、觀世音（Avalokiteśvara）使眾生口業向善；二、觀世意（Avalokiteśvara）使眾生意業向善；三、觀世身（Avalokiteśvara）使眾生身業向善。普門的三種秘密功德是：一、知他心普；二、說法普；三、神通普。三種名使眾生生起三種善業，那麼生善的意義就周遍了。三種秘密功德則
【English Translation】 English version: This chapter first discusses the Bodhisattva as the cause of Buddhahood because it first highlights the role of the 'person' (Bodhisattva).
Question: Why does this chapter title both the 'person' and the 'dharma'?
Answer: It is for the two questions of Akṣayamati (Inexhaustible Intent) Bodhisattva below. First, the 'person' (Avalokiteśvara) is asked, then the 'dharma' (universal manifestation) is asked. Therefore, the 'person' is titled first, then the 'dharma'. Regarding the causal relationship between this 'person' and 'dharma', there is no obstruction between them. To point to the 'person' is to point to the 'dharma', and to point to the 'dharma' is to point to the 'person'. Explaining this 'person' and 'dharma' is to reveal the right path. Not being attached to the 'person' and not being attached to the 'dharma' is the true essence of the Wonderful Dharma Lotus. Secondly, regarding the original and manifested forms, Avalokiteśvara is the Dharmakāya (Dharma Body), observing the roots and conditions of beings from the position of the Dharmakāya. Samantamukha (Universal Gate) refers to the Nirmāṇakāya (Transformation Body). Because the Dharmakāya illuminates conditions, it descends to respond and rescue beings. As the Avataṃsaka Sūtra says, the Garuda (golden-winged bird king) rises into the sky, observing the dragons in the great ocean with pure eyes. If it sees a dragon whose life is about to end, it strikes the water with its wings to split it open and then seizes the dragon. The Bodhisattva observes the Dharma realm and empty space with the wisdom eyes of the Dharmakāya, and when they see beings who should be saved, they strike the sea of birth and death with the two wings of true wisdom and expedient means, thereby liberating them. As it is said, without the 'original', there is no way to manifest 'traces'; without 'traces', there is no way to reveal the 'original'. Although the 'original' and 'traces' are different, they are unified in an inconceivable way. Therefore, the Lotus of the Right Dharma, which is neither attached to the 'original' nor attached to the 'traces', is revealed through the 'original' and 'traces'. Furthermore, analyzing the three wheels, Avalokiteśvara refers to the Paracitta-jñāna-cakra (wheel of knowing others' minds), observing whether the minds of beings in the Dharma realm can be saved, and so on. Samantamukha refers to the ṛddhi-cakra (wheel of supernatural powers). After observing, they either preach the Dharma for beings or manifest supernatural powers. Manifesting supernatural powers is to increase their merit, and preaching the Dharma is to increase their wisdom. Manifesting supernatural powers is to extinguish their suffering results, and preaching the Dharma is to generate their causes of happiness. Manifesting supernatural powers is to inspire their faith, and preaching the Dharma is to generate their wisdom and understanding. They can also be used interchangeably. Moreover, manifesting supernatural powers is mostly for beings with dull roots, and preaching the Dharma is mostly for beings with sharp roots. Manifesting supernatural powers is mostly for lay beings, and preaching the Dharma is mostly for monastic beings, as mentioned earlier. Fourthly, names and virtues are paired. Avalokiteśvara refers to the three names, and Samantamukha refers to the three secret virtues. The three names are: first, Avalokiteśvara causes beings' karma of speech to become virtuous; second, Avalokiteśvara causes beings' karma of thought to become virtuous; third, Avalokiteśvara causes beings' karma of body to become virtuous. The three secret virtues of Samantamukha are: first, universal knowledge of others' minds; second, universal preaching of the Dharma; third, universal supernatural powers. The three names cause beings to generate three virtuous karmas, so the meaning of generating virtue is complete. The three secret virtues then
應物善盡也。下二問答正明三名三德。攝十方諸佛菩薩名德皆盡。所以受持功德多也。又觀音謂大悲心。普門明大悲事。悲者前則無際。后則無窮。亦無中間。所以前無際者。無始來有眾生則有菩薩悲。故此悲與前際等。后則無邊者。眾生若盡悲心乃息。以眾生不盡故悲心不息也。
問。后際無盡可然。無始來則有眾生者。亦應無始來有觀音耶。
答。眾生無始今悲此無始。故無始有悲也。凈名云。從癡有愛則我病生。所以悲心拔癡愛。既其無始。悲心亦無始。故無始亦有悲也。普門謂悲事者。雖有悲心若無悲事則是假相悲。以無實益故非實悲也。今悲心既通悲事亦普遍。拔三世十方之苦。悲事普也。又題名釋名一雙。觀世音者謂標菩薩名。並嘆菩薩名用。謂眾生起於三業免脫眾難。普門者則是釋免難。菩薩所以能拔難者。良由有三普故也。
問。云何用三普耶。
答。眾生三業向感。菩薩於一一業中隨用三輪。或應通或說法等也。五者內外一雙。觀世音謂菩薩內德。潛眸密照。即知病識藥。普門謂菩薩外德。種種方便充滿十方。救度眾生應病授藥也。六者智慧功德一雙者。觀世音即是智慧。謂知根欲性。普門即是功德救度眾生也。七者智斷一雙。觀音即是菩薩智慧謂之智德。普門即是斷德
【現代漢語翻譯】 現代漢語譯本： 應物善盡，是指菩薩能恰如其分地迴應一切眾生的需求。下面的兩個問答，正是爲了闡明『三名』（觀世音、觀自在、普門）和『三德』（智慧、慈悲、方便）的含義。這包含了十方諸佛菩薩的名號和功德，所以受持此法門功德無量。此外，觀音代表大悲心，普門則闡明大悲心的具體事蹟。所謂『悲』，往前看沒有邊際，往後看沒有窮盡，也沒有中間。之所以說往前看沒有邊際，是因為自從有眾生以來，就有菩薩的悲心，所以這悲心與過去無始的時間相等同。往後看沒有窮盡，是因為只有當衆生全部解脫時，悲心才會止息。由於眾生沒有窮盡，所以菩薩的悲心也不會止息。
問：往後的時間沒有窮盡，這可以理解。但如果說從無始以來就有眾生，那麼是否也應該說從無始以來就有觀音（Avalokiteshvara）呢？
答：眾生在無始之時就存在，所以菩薩的悲心也是無始的。因此，無始之時就有悲心。《維摩詰經》（Vimalakirti Sutra）中說：『從癡有愛，則我病生。』所以悲心是爲了拔除愚癡和愛慾。既然愚癡和愛慾是無始的，那麼悲心也是無始的。所以無始之時也有悲心。普門是指大悲的具體事蹟，即使有悲心，如果沒有實際的行動，那也只是虛假的慈悲，因為沒有實際的利益，所以不是真正的慈悲。現在菩薩的悲心既普遍又通達，能拔除三世十方眾生的痛苦，這就是悲心的普遍性。此外，題名和釋名是一對。『觀世音』（Avalokiteshvara）是標示菩薩的名號，並讚歎菩薩名號的作用，即眾生通過身、口、意三業的修行，可以免除各種苦難。『普門』則是解釋如何免除苦難。菩薩之所以能夠拔除眾生的苦難，是因為具有三種普遍性。
問：如何運用這三種普遍性呢？
答：眾生的身、口、意三業會產生相應的感應。菩薩在每一種業中，都會運用三種輪（三輪身）來教化眾生，或者應機說法等等。第五，內外是一對。『觀世音』（Avalokiteshvara）是指菩薩內在的功德，即菩薩以其敏銳的觀察力，能立即瞭解眾生的病癥並給予相應的藥物。『普門』是指菩薩外在的功德，即菩薩以種種方便法門，充滿十方世界，救度眾生，應病授藥。第六，智慧和功德是一對。『觀世音』（Avalokiteshvara）代表智慧，即菩薩能瞭解眾生的根性和慾望。『普門』代表功德，即菩薩救度眾生的行為。第七，智斷是一對。『觀音』（Avalokiteshvara）代表菩薩的智慧，稱為智德。『普門』代表斷德。
【English Translation】 English version: 'Responding to beings and perfectly fulfilling their needs' refers to the Bodhisattva's ability to appropriately respond to all beings' needs. The following two questions and answers precisely clarify the meanings of the 'Three Names' (Avalokiteshvara, Avalokitesvara, and Universal Gate) and the 'Three Virtues' (wisdom, compassion, and skillful means). This encompasses the names and virtues of all Buddhas and Bodhisattvas in the ten directions, so upholding this Dharma door brings immeasurable merit. Furthermore, Avalokiteshvara represents great compassion, while Universal Gate elucidates the specific deeds of great compassion. 'Compassion,' looking forward, has no boundary; looking backward, has no end; and has no middle. The reason for saying that looking forward has no boundary is that since there have been sentient beings, there has been the Bodhisattva's compassion, so this compassion is equal to the beginningless past. Looking backward, it has no end because compassion will only cease when all sentient beings are liberated. Since sentient beings are not exhausted, the Bodhisattva's compassion will not cease.
Question: The endlessness of the future is understandable. But if it is said that there have been sentient beings since the beginningless past, should it also be said that there has been Avalokiteshvara since the beginningless past?
Answer: Sentient beings have existed since the beginningless past, so the Bodhisattva's compassion is also beginningless. Therefore, there has been compassion since the beginningless past. The Vimalakirti Sutra says: 'From ignorance comes love, then my illness arises.' Therefore, compassion is to eradicate ignorance and desire. Since ignorance and desire are beginningless, so is compassion. Therefore, there has been compassion since the beginningless past. Universal Gate refers to the specific deeds of great compassion. Even if there is compassion, if there are no actual actions, it is only false compassion because there is no actual benefit, so it is not true compassion. Now, the Bodhisattva's compassion is both universal and pervasive, able to eradicate the suffering of sentient beings in the three times and ten directions. This is the universality of compassion. Furthermore, the title and explanation of the title are a pair. 'Avalokiteshvara' is to indicate the Bodhisattva's name and praise the function of the Bodhisattva's name, that is, sentient beings, through the practice of the three karmas of body, speech, and mind, can be freed from various difficulties. 'Universal Gate' explains how to be freed from difficulties. The reason why the Bodhisattva can eradicate the suffering of sentient beings is because he possesses three kinds of universality.
Question: How are these three kinds of universality used?
Answer: The three karmas of body, speech, and mind of sentient beings produce corresponding responses. In each karma, the Bodhisattva uses the three wheels (three kayas) to teach sentient beings, or expounds the Dharma according to their needs, and so on. Fifth, inner and outer are a pair. 'Avalokiteshvara' refers to the Bodhisattva's inner virtue, that is, the Bodhisattva, with his keen observation, can immediately understand the illness of sentient beings and give them the corresponding medicine. 'Universal Gate' refers to the Bodhisattva's outer virtue, that is, the Bodhisattva, with various skillful means, fills the ten directions, saves sentient beings, and gives medicine according to their illness. Sixth, wisdom and merit are a pair. 'Avalokiteshvara' represents wisdom, that is, the Bodhisattva can understand the nature and desires of sentient beings. 'Universal Gate' represents merit, that is, the Bodhisattva's actions of saving sentient beings. Seventh, wisdom and severance are a pair. 'Avalokiteshvara' represents the Bodhisattva's wisdom, called the virtue of wisdom. 'Universal Gate' represents the virtue of severance.
。大經云。隨所調伏眾生之處名為解脫。今亦爾。遍度眾生令一切解脫。乃是斷德。不如二乘之人自無煩惱名為解脫也。八者顯密一雙。初問答釋觀音名。明顯感密應。顯感者謂眾生三業興感。密應者觀音不現身。不說法而令得解脫也。普門即是密感顯應。顯應觀察其心現身說法。密感者不明眾生三業興感。但有應以言。謂根緣真發故。即為現身說法也。然顯密感應具通四句。可以意知也。初章明密應。后章明顯應。應章雖多不出顯密。今經正明感應。故四句之中但明期二也。非但此品明期義。乃總攝一切眾經應感義也。九者慈悲一雙。觀音即是大悲。謂拔七難三毒等苦。令其得脫。普門即是大慈。說法現身令其得果。十者二身一雙。觀音是藥樹王身。根莖枝葉華果皆能愈病。普門謂如意珠王身。能與一切樂。二身義出十地論釋文無心能滅物苦。如藥樹王無心而與物樂如意珠王也。十一者謂二智一雙。觀音即是實智。普門即從實智起方便智益物也。十二者三業。觀音謂菩薩意業。普門謂身業口業。十三者三德。觀音謂波若德。以觀察即是智慧智慧名為波若。普門謂現一切身。即是法身。為調伏一切眾生令得解脫。即是解脫也。十四者二益一雙。觀音謂眾生與世間樂拔世間苦。故有七難及無男女難等。即是世間獲益。普
【現代漢語翻譯】 現代漢語譯本 《大經》中說：『隨著所調伏眾生的地方，就叫做解脫。』現在也是這樣，普遍度化眾生，使一切眾生都得到解脫，才是斷德（duan de），不如二乘（er cheng）之人自己沒有煩惱就叫做解脫。第八，顯密一雙。最初問答解釋觀音（Guan Yin，Avalokiteśvara）之名，是明顯感應和秘密感應。明顯感應是指眾生身、口、意三業（san ye）興起感應；秘密感應是指觀音不現身，不說法，而使眾生得到解脫。普門（Pu Men）就是秘密感應和明顯應驗。明顯應驗是觀察眾生的心，現身說法；秘密感應是不明瞭眾生三業興起感應，但只要有相應的言語，就為其現身說法。然而，顯密感應貫通四句，可以意會。初章說明秘密應驗，后章說明明顯應驗。應驗的章節雖然很多，但不超出顯密。這部經正是說明感應，所以在四句之中只說明其中的兩種。不僅僅是這一品說明感應的意義，而是總攝一切經典中的應感之義。第九，慈悲一雙。觀音就是大悲，是指拔除七難（qi nan）、三毒（san du）等苦，使眾生得到解脫。普門就是大慈，說法現身，使眾生得到果報。第十，二身一雙。觀音是藥樹王身（yao shu wang shen），根、莖、枝、葉、花、果都能治病。普門是如意珠王身（ru yi zhu wang shen），能給予一切快樂。二身的意義出自《十地論》（Shi Di Lun）的解釋：沒有心也能滅除眾生的痛苦，就像藥樹王；沒有心也能給予眾生快樂，就像如意珠王。第十一，二智一雙。觀音就是實智（shi zhi）；普門就是從實智出發，運用方便智（fang bian zhi）利益眾生。第十二，三業。觀音是指菩薩的意業（yi ye）；普門是指身業（shen ye）和口業（kou ye）。第十三，三德。觀音是指般若德（bo re de），因為觀察就是智慧，智慧就叫做般若。普門是指現一切身，就是法身（fa shen），爲了調伏一切眾生，使他們得到解脫，就是解脫德（jie tuo de）。第十四，二益一雙。觀音是指給予眾生世間的快樂，拔除世間的痛苦，所以有七難以及沒有男女之難等等，這就是在世間獲得利益。普
【English Translation】 English version The Great Sutra says: 'Wherever beings are subdued, that is called liberation.' It is the same now. Universally delivering beings, causing all beings to attain liberation, is the virtue of severance (duan de), which is not like the liberation of those of the Two Vehicles (er cheng) who are without afflictions themselves. Eighth, the pair of the manifest and the secret. The initial question and answer explain the name of Avalokiteśvara (Guan Yin), which is manifest response and secret response. Manifest response refers to the arising of the three karmas (san ye) of beings, which evokes a response. Secret response refers to Avalokiteśvara not appearing in person, not expounding the Dharma, yet causing beings to attain liberation. The Universal Gate (Pu Men) is secret response and manifest response. Manifest response is observing the minds of beings, appearing in person, and expounding the Dharma. Secret response is not understanding the arising of the three karmas of beings, but as long as there are corresponding words, one appears in person to expound the Dharma for them. However, the manifest and secret responses penetrate all four phrases, which can be understood intuitively. The initial chapter explains secret response, and the later chapter explains manifest response. Although there are many chapters on response, they do not go beyond the manifest and the secret. This sutra precisely explains response, so among the four phrases, it only explains two of them. It is not only this chapter that explains the meaning of response, but it also encompasses the meaning of response in all sutras. Ninth, the pair of loving-kindness and compassion. Avalokiteśvara is great compassion, which refers to removing the suffering of the seven difficulties (qi nan), the three poisons (san du), etc., causing beings to attain liberation. The Universal Gate is great loving-kindness, expounding the Dharma and appearing in person, causing beings to attain fruition. Tenth, the pair of the two bodies. Avalokiteśvara is the body of the medicine tree king (yao shu wang shen), whose roots, stems, branches, leaves, flowers, and fruits can all cure diseases. The Universal Gate is the body of the wish-fulfilling jewel king (ru yi zhu wang shen), which can bestow all happiness. The meaning of the two bodies comes from the explanation in the Ten Stages Treatise (Shi Di Lun): Without intention, one can eliminate the suffering of beings, like the medicine tree king; without intention, one can bestow happiness on beings, like the wish-fulfilling jewel king. Eleventh, the pair of the two wisdoms. Avalokiteśvara is true wisdom (shi zhi); the Universal Gate is, starting from true wisdom, using expedient wisdom (fang bian zhi) to benefit beings. Twelfth, the three karmas. Avalokiteśvara refers to the mental karma (yi ye) of the Bodhisattva; the Universal Gate refers to physical karma (shen ye) and verbal karma (kou ye). Thirteenth, the three virtues. Avalokiteśvara refers to prajna virtue (bo re de), because observation is wisdom, and wisdom is called prajna. The Universal Gate refers to appearing in all bodies, which is the Dharma body (fa shen), in order to subdue all beings, causing them to attain liberation, which is liberation virtue (jie tuo de). Fourteenth, the pair of the two benefits. Avalokiteśvara refers to bestowing worldly happiness on beings and removing worldly suffering, so there are the seven difficulties and the difficulty of not having children, etc., which is obtaining benefits in the world. The *Universal
門現一切身說一切法令其得度。即是出世間益也。十五者釋二德。觀音即是明菩薩字義門。普門即是實德門。字義門者。釋論云菩薩字有無量義。今釋觀音字有無量功德義。故是字義門。普門明三密實德。故是實德門也。十六者神通示現。觀音六通中他心宿命天眼天耳。普門者謂如意通漏盡通。漏盡通即是說法也。觀音名雖攝四通而文正主天耳通也。示現者可具二句。一者神通非示現。謂天眼天耳宿命也。二者亦示現亦神通。謂他心如意及漏盡。故六通中三是示現。三非示現。所以大品云三事示現。下文即云普門示現。今普門即是三事示現。觀音既是天耳故不名示現。即是示現不示現一雙。十七者觀音是十力。十力是內照故。普門謂四無畏。四無畏外用故也。十八者觀音即是四等。謂慈心欲與樂。悲心欲拔苦。喜心慶脫苦得樂。舍心修于平等。普門即是四攝。攝取眾生。應以佈施攝者即以佈施攝之。余亦如是也。十九即是解行一雙。觀音謂智慧智慧解也。普門救度。救度謂行也。二十者悲慧一雙。華嚴云觀音說大悲經光明之行。悲者欲救也。光明之行是智慧能救也。世間父母見子受苦欲救。而無智不能救拔。世醫有智慧能救。無悲心故不欲救。菩薩有悲故欲救。有智慧故能拔也。又始行菩薩欲救而無道力故不能救。二
【現代漢語翻譯】 現代漢語譯本 門（指觀世音菩薩）顯現一切身相，說一切法，令眾生得以解脫。這就是出世間的利益。第十五點解釋二德：觀音（Avalokiteśvara）即是闡明菩薩字義之門，普門即是真實功德之門。字義門是指，《釋論》中說菩薩之字有無量意義，現在解釋觀音之字有無量功德之義，所以是字義門。普門闡明三密真實功德，所以是實德門。第十六點是神通示現。觀音在六神通中具足他心通、宿命通、天眼通、天耳通。普門是指如意通、漏盡通。漏盡通即是說法。觀音之名雖然攝取四通，但經文主要指天耳通。示現可以分為兩句：一是神通非示現，指天眼通、天耳通、宿命通；二是亦示現亦神通，指他心通、如意通及漏盡通。所以六神通中有三是示現，三非示現。因此《大品般若經》說三事示現，下文即說普門示現。現在說普門即是三事示現。觀音既然是天耳通，故不名示現。這就是示現與非示現的一對。第十七點，觀音是十力（daśa-bala），十力是內照的智慧。普門是指四無畏（catuḥ-vaiśāradya），四無畏是外用的功德。第十八點，觀音即是四等心（catvāri apramāṇāni），即慈心（maitrī）想要給予快樂，悲心（karuṇā）想要拔除痛苦，喜心（muditā）慶賀脫離痛苦獲得快樂，舍心（upekṣā）修習平等。普門即是四攝法（catvāri saṃgrahavastūni），攝取眾生，應以佈施攝取的就以佈施攝取，其餘的也如此。第十九點是解行一雙，觀音是指智慧，智慧是理解。普門是救度，救度是指行動。第二十點是悲慧一雙。《華嚴經》說觀音說大悲經光明之行，悲是指想要救度，光明之行是智慧能夠救度。世間的父母看見子女受苦想要救度，但沒有智慧不能救拔。世間的醫生有智慧能夠救度，但沒有悲心所以不想要救度。菩薩有悲心所以想要救度，有智慧所以能夠救拔。又開始修行的菩薩想要救度但沒有道力所以不能救度。 二
【English Translation】 English version 'The gate (referring to Avalokiteśvara Bodhisattva) manifests all forms and speaks all dharmas, enabling beings to attain liberation. This is the benefit of transcending the world. The fifteenth point explains the two virtues: Avalokiteśvara (Guanyin) is the gate that clarifies the meaning of the Bodhisattva's name, and the Universal Gate (Pumen) is the gate of actual virtues. The gate of name-meaning refers to the fact that the Shilun says that the Bodhisattva's name has countless meanings. Now, explaining the name of Avalokiteśvara has the meaning of countless merits, so it is the gate of name-meaning. The Universal Gate clarifies the actual virtues of the three mysteries (tri-guhya), so it is the gate of actual virtues. The sixteenth point is the manifestation of supernatural powers (abhijñā). Avalokiteśvara possesses the powers of knowing others' minds (paracitta-jñāna), knowing past lives (pūrva-nivāsānusmṛti-jñāna), the divine eye (divya-cakṣus), and the divine ear (divya-śrotra) among the six supernatural powers (ṣaṭ-abhijñā). The Universal Gate refers to the power of as-one-wishes (yathākāma) and the exhaustion of outflows (āsravakṣaya-jñāna). The exhaustion of outflows is the same as expounding the Dharma. Although the name Avalokiteśvara encompasses four supernatural powers, the text mainly refers to the divine ear. Manifestation can be divided into two sentences: one is that supernatural power is not manifestation, referring to the divine eye, divine ear, and knowledge of past lives; the other is both manifestation and supernatural power, referring to the knowledge of others' minds, the power of as-one-wishes, and the exhaustion of outflows. Therefore, among the six supernatural powers, three are manifestations and three are not. Therefore, the Mahāprajñāpāramitā Sūtra says the three matters of manifestation, and the following text says the Universal Gate manifestation. Now, the Universal Gate is the three matters of manifestation. Since Avalokiteśvara is the divine ear, it is not called manifestation. This is a pair of manifestation and non-manifestation. The seventeenth point, Avalokiteśvara is the ten powers (daśa-bala), the ten powers are the wisdom of inner illumination. The Universal Gate refers to the four fearlessnesses (catuḥ-vaiśāradya), the four fearlessnesses are the merits of external use. The eighteenth point, Avalokiteśvara is the four immeasurables (catvāri apramāṇāni), namely loving-kindness (maitrī), wanting to give happiness; compassion (karuṇā), wanting to remove suffering; joy (muditā), celebrating the liberation from suffering and the attainment of happiness; equanimity (upekṣā), cultivating equality. The Universal Gate is the four means of attraction (catvāri saṃgrahavastūni), attracting beings, those who should be attracted by giving are attracted by giving, and so on. The nineteenth point is the pair of understanding and practice, Avalokiteśvara refers to wisdom, wisdom is understanding. The Universal Gate is salvation, salvation refers to action. The twentieth point is the pair of compassion and wisdom. The Avataṃsaka Sūtra says that Avalokiteśvara speaks of the Great Compassion Sūtra, the practice of light. Compassion refers to wanting to save, the practice of light is the wisdom to be able to save. Worldly parents see their children suffering and want to save them, but without wisdom, they cannot rescue them. Worldly doctors have the wisdom to save, but without compassion, they do not want to save. Bodhisattvas have compassion, so they want to save, and they have wisdom, so they can rescue. Also, Bodhisattvas who have just begun practicing want to save but do not have the power of the path, so they cannot save. two
乘有道力能救。無悲故不欲拔也。觀音悲慧合行。悲故欲救智慧故能拔也。
次論觀音名。觀音可具二義。一者智境合題二者應感雙舉。觀謂能觀之智。世音即所觀之境。故名境智也。觀即是觀察赴應。世音即是眾生機感。故名應感也。
問。境智為名具幾智耶。
答。正是實方便智耳。知世間音聲即不有有不聞聞義。既了世間音不有有。即知有不有。若識不聞聞。即知聞不聞。以識不有有不聞聞義。名為實方便。若知有不有名為方便實。不有有豈是有。有不有豈是不有。故非有亦非不有。非實非方便。名為中道觀。故觀音之名具三觀。世諦觀．真諦觀．非真俗中道觀也。
問。今文但言觀世音耳。何處有三觀。
答。觀音受記經出觀音所解具三觀音也。又論云。因緣所生法。即是空。即是中道者。明世間音聲即是因緣即空即中道。故具得三觀也。所言世音者。世有三種。一者眾生世間。二者五陰世間。三者國土世間。眾生世間者謂之五陰十二入十八界眾法中生故云眾生。五陰世間。謂能成眾生之法。即是色之與心。三國土世間即是色法為體。謂國土風俗。今菩薩正觀眾生世間。但五陰能成眾生。國土是眾生所託。不得相離。故總名世間也。世音者世間語通。音是世間中之別。子夏毛
【現代漢語翻譯】 現代漢語譯本：憑藉佛法的力量才能救度眾生，因為沒有慈悲心，所以不想去解救。觀音菩薩是慈悲和智慧相結合的典範。因為有慈悲心，所以想要救度眾生；因為有智慧，所以能夠解救眾生。
接下來討論觀音菩薩的名號。『觀音』可以包含兩種含義：一是智慧與所觀境界的統一，二是感應與迴應的雙重體現。『觀』指的是能觀的智慧，『世音』指的是所觀的境界，所以稱為境智。『觀』就是觀察和應機施教，『世音』就是眾生的機緣和感應，所以稱為應感。
問：『境智』這個名號包含了多少種智慧？
答：正是真實方便智。瞭解世間的音聲，即不執著于『有』，也不執著于『不聞』的意義。既然瞭解了世間的音聲並非實有，就能明白『有』與『非有』的道理。如果認識到『不聞』中的『聞』，就能明白『聞』與『不聞』的道理。因為認識到『非有』中的『有』和『不聞』中的『聞』的意義，所以稱為真實方便。如果只知道『有』而非『非有』，就稱為方便實。『非有』怎麼會是『有』呢？『有』怎麼會是『非有』呢？所以既非『有』也非『非有』，既非『實』也非『方便』，這稱為中道觀。所以觀音菩薩的名號包含了三種觀：世諦觀、真諦觀、非真俗中道觀。
問：現在經文中只說了『觀世音』，哪裡體現了三種觀呢？
答：《觀音受記經》中記載了觀音菩薩所理解的包含三種觀的音聲。此外，論中說：『因緣所生法，即是空，即是中道』，說明世間的音聲就是因緣，即是空，即是中道，所以包含了三種觀。所說的『世音』，『世』有三種：一是眾生世間，二是五陰世間，三是國土世間。眾生世間指的是在五陰、十二入、十八界等眾法中產生的眾生。五陰世間指的是能夠構成眾生的法，即色和心。國土世間以色法為本體，指的是國土風俗。現在菩薩主要觀察眾生世間，但五陰能夠構成眾生，國土是眾生所寄託的地方，兩者不能分離，所以總稱為世間。『世音』指的是世間的普遍聲音，『音』是世間中的特殊聲音，如同子夏的毛病一樣。
【English Translation】 English version: Only the power of the Dharma can save beings, but without compassion, one does not desire to liberate them. Avalokiteshvara (Guanyin, the Bodhisattva of Compassion) embodies the union of compassion and wisdom. Because of compassion, one desires to save beings; because of wisdom, one is able to liberate them.
Next, we discuss the name Avalokiteshvara. 『Avalokiteshvara』 can encompass two meanings: first, the unity of wisdom and the object of observation; second, the dual manifestation of response and interaction. 『Avalokita』 (觀) refers to the wisdom that observes, and 『svara』 (世音) refers to the object of observation, hence it is called the union of object and wisdom. 『Avalokita』 is observation and responding to the occasion, and 『svara』 is the sentient beings' opportunities and responses, hence it is called response and interaction.
Question: How many kinds of wisdom does the name 『object and wisdom』 encompass?
Answer: It is precisely the True Expedient Wisdom. Understanding the sounds of the world means not being attached to the meaning of 『existence』 nor to the meaning of 『non-hearing』. Since one understands that the sounds of the world are not truly existent, one can understand the principle of 『existence』 and 『non-existence』. If one recognizes the 『hearing』 within 『non-hearing』, one can understand the principle of 『hearing』 and 『non-hearing』. Because one recognizes the meaning of 『existence』 within 『non-existence』 and 『hearing』 within 『non-hearing』, it is called True Expedient. If one only knows 『existence』 and not 『non-existence』, it is called Expedient Truth. How can 『non-existence』 be 『existence』? How can 『existence』 be 『non-existence』? Therefore, it is neither 『existence』 nor 『non-existence』, neither 『truth』 nor 『expedient』; this is called the Middle Way contemplation. Therefore, the name Avalokiteshvara encompasses three contemplations: mundane truth contemplation (世諦觀), ultimate truth contemplation (真諦觀), and the non-true-mundane Middle Way contemplation (非真俗中道觀).
Question: The text only mentions 『Avalokiteshvara』, where are the three contemplations manifested?
Answer: The Avalokiteshvara Prediction Sutra (觀音受記經) reveals the sounds understood by Avalokiteshvara, which encompass the three contemplations. Furthermore, the treatise says: 『Phenomena arising from conditions are emptiness, which is the Middle Way,』 indicating that the sounds of the world are conditions, which are emptiness, which is the Middle Way, thus encompassing the three contemplations. The term 『svara』 (世音), 『world』 (世) has three types: first, the world of sentient beings (眾生世間); second, the world of the five skandhas (五陰世間); and third, the world of lands (國土世間). The world of sentient beings refers to sentient beings arising within the multitude of dharmas of the five skandhas, twelve entrances, and eighteen realms. The world of the five skandhas refers to the dharmas that constitute sentient beings, namely form and mind. The world of lands takes form as its substance, referring to the customs of the land. Now, the Bodhisattva primarily observes the world of sentient beings, but the five skandhas constitute sentient beings, and the land is where sentient beings dwell, so they cannot be separated, hence they are collectively called the world. 『Svara』 (世音) refers to the universal sounds of the world, and 『sound』 (音) is a specific sound within the world, like the flaw of Zixia (子夏).
詩序云。以聲成文謂之音。尋大小經論明音與聲不異。雜心界品云。聲有三種。一因受四大聲。謂有情物聲。二因不受四大聲。謂外物如鐘鈴等聲。三因俱聲。如人吹管等聲。此則但解聲不明音。故知音與聲不異也。成實論云。如人慾聽鐘鈴等聲則以耳就鈴。此品云即時觀其音聲。化城品云迦陵頻伽聲。如是等皆明音不異聲。普者上明觀其聲未必周普。故今明普門。普以周普為義。但普有二種。一心普二事普。凡夫二乘俱無二普。始行菩薩心雖周普而事不普。觀音心事俱普。大悲欲普拔眾眾苦。大慈欲普與物樂。謂心普也。外現一切身說一切聲。謂事普也。門者以心事二普為法門。故云門。又令眾生悟入能通正道。故名為門。
問。觀世音有幾名。
答。古經云光世音。今云觀世音也。未詳方言。故為此號耳。若欲釋者光猶是智慧如大經云光明者即是智慧智慧即是觀也。又菩薩智慧光明照於世間故云光也。華嚴云。觀音菩薩說大悲經光明之行。大悲即是功德光明謂智慧。則知光世音不失此意也。羅什注凈名經明有三名。觀世音觀世意觀世身。什今所以作此釋者。見普門品具釋三名。故有三號耳。
問。何故立三名耶。
答。立此三名則遍察眾生事盡。眾生唯有三業。菩薩具觀其三業。故立三
【現代漢語翻譯】 現代漢語譯本：詩序中說：『通過聲音形成文采，這叫做音。』查閱大小乘經論，說明音和聲沒有區別。《雜心論·界品》中說：『聲音有三種：一是因承受四大（地、水、火、風）而產生的聲音，指有情眾生的聲音；二是因不承受四大而產生的聲音，指外物如鐘鈴等的聲音；三是因共同作用而產生的聲音，如人吹管等的聲音。』這裡只是解釋了聲，沒有說明音，所以知道音和聲沒有區別。《成實論》中說：『如果有人想聽鐘鈴等的聲音，就用耳朵靠近鈴。』《普門品》中說『即時觀其音聲』，《化城品》中說『迦陵頻伽（妙音鳥）聲』，這些都說明音不異於聲。前面說明觀其聲未必周遍，所以現在說明普門。普，以周遍為意義。但普有兩種：一是心普，二是事普。凡夫和二乘（聲聞、緣覺）都沒有這兩種普。初行菩薩心雖然周遍，但事不周遍。觀音菩薩心和事都周遍。大悲心想要普遍拔除眾生的眾苦，大慈心想要普遍給予眾生快樂，這說的是心普。外在顯現一切身，說一切聲，這說的是事普。門，以心普和事普作為法門，所以叫做門。又使眾生覺悟進入，能夠通達正道，所以名為門。
問：觀世音（Avalokiteśvara，觀照世間聲音的菩薩）有幾個名字？
答：古經中說光世音（Avalokiteśvara，光明照耀世間的菩薩），現在說觀世音。或許是方言不同，所以有這個稱呼。如果要解釋，光就是智慧，如《大經》中說：『光明就是智慧，智慧就是觀。』又菩薩的智慧光明照耀世間，所以叫做光。』《華嚴經》中說：『觀音菩薩說大悲經光明之行，大悲就是功德，光明就是智慧。』由此可知，光世音沒有失去這個意義。鳩摩羅什（Kumārajīva）註釋《凈名經》說明有三個名字：觀世音、觀世意、觀世身。羅什現在這樣解釋，是因為看到《普門品》詳細解釋了這三個名字，所以有這三個稱呼。
問：為什麼設立三個名字呢？
答：設立這三個名字，就能周遍觀察眾生的事情。眾生只有三種業（身業、口業、意業），菩薩都觀察這三種業，所以設立三個名字。
【English Translation】 English version: The poem preface says, 'Using sound to form writing is called 'yin' (音, sound).' Examining the Mahayana and Hinayana scriptures, it is clear that 'yin' and 'sheng' (聲, voice) are not different. The Abhidharmasamuccaya (雜心論) says, 'There are three kinds of 'sheng': first, 'sheng' arising from the reception of the four great elements (earth, water, fire, wind), referring to the voices of sentient beings; second, 'sheng' arising without the reception of the four great elements, referring to external objects such as the sound of bells; third, 'sheng' arising from both, such as the sound of a flute being played.' This only explains 'sheng' and does not clarify 'yin,' so it is known that 'yin' and 'sheng' are not different. The Tattvasiddhi Shastra (成實論) says, 'If someone wants to hear the sound of bells, they bring their ear close to the bell.' The Universal Gateway Chapter (普門品) says, 'Immediately observe their 'yin sheng',' and the Transformation City Chapter (化城品) says, 'The 'sheng' of the Kalaviṅka (迦陵頻伽, mythical bird with a beautiful voice).' These all clarify that 'yin' is not different from 'sheng.' The previous explanation of observing 'sheng' may not be universal, so now we explain the Universal Gateway (普門). 'Pu' (普, universal) means pervasive. But there are two kinds of 'pu': first, 'xin pu' (心普, universal mind); second, 'shi pu' (事普, universal action). Ordinary people and those of the Two Vehicles (聲聞, Śrāvaka and 緣覺, Pratyekabuddha) do not have both 'pu.' Although the mind of a Bodhisattva in the initial stages is pervasive, their actions are not. Avalokiteśvara (觀世音, the Bodhisattva who perceives the sounds of the world) has both 'xin pu' and 'shi pu.' Great compassion wants to universally remove the suffering of all beings, and great loving-kindness wants to universally give happiness to beings; this refers to 'xin pu.' Outwardly manifesting all bodies and speaking all voices; this refers to 'shi pu.' The 'gateway' (門) uses 'xin pu' and 'shi pu' as the Dharma gateway, so it is called 'gateway.' It also enables beings to awaken and enter, and to be able to penetrate the correct path, so it is called 'gateway.'
Question: How many names does Avalokiteśvara (觀世音, the Bodhisattva who perceives the sounds of the world) have?
Answer: Ancient scriptures say Guangshiyin (光世音, the Bodhisattva who illuminates the world with light), and now we say Guanshiyin. Perhaps it is due to different dialects, hence this title. If we want to explain it, 'guang' (光, light) is wisdom, as the Great Sutra says, 'Light is wisdom, and wisdom is observation.' Also, the Bodhisattva's wisdom light illuminates the world, so it is called 'guang.' The Avatamsaka Sutra (華嚴經) says, 'Avalokiteśvara speaks of the practice of great compassion and light in the Great Compassion Sutra; great compassion is merit, and light is wisdom.' From this, we know that Guangshiyin does not lose this meaning. Kumārajīva (鳩摩羅什) annotating the Vimalakirti Sutra (凈名經) explains that there are three names: Guanshiyin, Guanshiyi (觀世意, the Bodhisattva who observes the thoughts of the world), and Guanshishi (觀世身, the Bodhisattva who observes the bodies of the world). Kumārajīva explains it this way because he sees that the Universal Gateway Chapter explains these three names in detail, so there are these three titles.
Question: Why are three names established?
Answer: Establishing these three names allows for the comprehensive observation of the affairs of sentient beings. Sentient beings only have three karmas (身業, bodily karma, 口業, verbal karma, and 意業, mental karma). The Bodhisattva observes these three karmas, so three names are established.
名也。又隨眾生好樂不同。又眾生或口不能言。或身不能禮。故具說三名。又眾生忌諱不同。故備三名。
問。何故具觀三業。
答。欲遍生三業善。故若口稱名乃至身禮拜者。皆為觀音所照。必得脫苦也。
問。眾生三業興感。三業具幾業耶。
答。口業稱名具三業。發聲即口業。動舌即身業。經意則意業。身禮拜但身意二業。意存念唯意業也。
問。菩薩觀者但意業能觀。身口二業亦能觀耶。
答。菩薩三業無礙皆能觀也。
問。觀是智慧。意地可能觀耳。身口云何能觀耶。
答。阿修羅琴無心尚能應物出聲。天寶無情隨諸天意而走使。況菩薩身口光明不能觀物耶。
問。既有三名何故今但稱觀世音。
答。此越舉一名也。二者眾生稱名具動三業。今欲遍生三業善故偏名觀音也。三者娑婆以音聲為佛事。四稱名得自行化他。余但自行。五者稱名便易。若遭難之時身禮意念為難。六者直稱名尚脫苦。何況意念身禮拜耶。如妙藥但得聞能治病。況意念身觸耶。七者弘猛海惠經明。觀音過去世值空王觀世音佛發願。愿未來名觀世音。餘二名無有愿也。則觀音名有二。一行二愿。行者觀名救苦。愿者過去發願也。論脫難不脫難。
問。稱菩薩名何故
【現代漢語翻譯】 現代漢語譯本 名號。又因為眾生的喜好不同，而且眾生或者口不能言說，或者身體不能禮拜，所以要完整地說出三個名號。又因為眾生的忌諱不同，所以要準備這三個名號。
問：為什麼要完整地觀想身、口、意三業？
答：想要普遍產生身、口、意三業的善行。所以，如果口稱名號，乃至身體禮拜，都會被觀音（Avalokiteśvara）所照見，必定能夠脫離苦難。
問：眾生身、口、意三業興起感應，這三業包含了多少種業？
答：口業稱名包含了三種業。發出聲音就是口業，動舌頭就是身業，經過思考就是意業。身體禮拜只有身、意二業。心中憶念只有意業。
問：菩薩的觀想只是意業能夠觀想嗎？身、口二業也能觀想嗎？
答：菩薩的身、口、意三業沒有障礙，都能夠觀想。
問：觀想是智慧，只有意地才可能觀想，身、口怎麼能夠觀想呢？
答：阿修羅（Asura）的琴沒有心，尚且能夠應物發出聲音；天上的寶物沒有情感，尚且能夠隨著諸天的意願而走動使用。何況菩薩的身、口光明不能觀物呢？
問：既然有三個名號，為什麼現在只稱念觀世音（Avalokiteśvara）？
答：這是越過其他名號而舉出一個名號。第二，眾生稱念名號，包含了身、口、意三業的活動。現在想要普遍產生三業的善行，所以偏重於稱念觀音（Avalokiteśvara）的名號。第三，娑婆世界以音聲作為佛事。第四，稱念名號能夠自行化他，其餘的只能自行。第五，稱念名號簡便容易。如果遭遇災難的時候，身體禮拜、意念觀想就比較困難。第六，直接稱念名號尚且能夠脫離苦難，何況意念觀想、身體禮拜呢？就像妙藥，只要聞到就能治病，何況意念和身體接觸呢？第七，《弘猛海惠經》中說明，觀音（Avalokiteśvara）過去世遇到空王觀世音佛（Kōngwáng Avalokiteśvara Buddha）時發願，愿未來世名為觀世音（Avalokiteśvara）。其餘兩個名號沒有這樣的願力。那麼，觀音（Avalokiteśvara）的名號具有二重含義：一是行，二是愿。行是指觀名救苦，愿是指過去所發的愿。討論脫離災難與否的問題。
問：稱念菩薩的名號為什麼
【English Translation】 English version Name. Also, because sentient beings have different preferences, and some sentient beings cannot speak or prostrate, it is necessary to fully state the three names. Also, because sentient beings have different taboos, these three names are prepared.
Question: Why is it necessary to fully contemplate the three karmas of body, speech, and mind?
Answer: To universally generate good deeds of body, speech, and mind. Therefore, if one verbally recites the name, or even prostrates, they will be illuminated by Avalokiteśvara, and will surely be able to escape suffering.
Question: When sentient beings' three karmas of body, speech, and mind arise and resonate, how many types of karma do these three karmas include?
Answer: Verbal recitation of the name includes three karmas. Making a sound is speech karma, moving the tongue is body karma, and thinking is mind karma. Physical prostration only involves body and mind karma. Mental recollection only involves mind karma.
Question: Is the Bodhisattva's contemplation only possible through mind karma? Can body and speech karma also contemplate?
Answer: The Bodhisattva's three karmas of body, speech, and mind are unobstructed and can all contemplate.
Question: Contemplation is wisdom, and only the mind ground can contemplate. How can body and speech contemplate?
Answer: The Asura's (a type of demigod) lute has no mind, yet it can respond to objects and produce sound; heavenly treasures are inanimate, yet they can move and be used according to the wishes of the gods. How much more so can the Bodhisattva's body and speech radiance not contemplate objects?
Question: Since there are three names, why do we only recite Avalokiteśvara (the Bodhisattva Who Perceives the Sounds of the World)?
Answer: This is singling out one name by surpassing the others. Second, sentient beings' recitation of the name includes the activities of body, speech, and mind. Now, wanting to universally generate good deeds of the three karmas, we emphasize reciting the name of Avalokiteśvara. Third, the Saha world uses sound as Buddhist practice. Fourth, reciting the name can benefit oneself and others, while the others only benefit oneself. Fifth, reciting the name is simple and easy. If one encounters disaster, physical prostration and mental contemplation are more difficult. Sixth, directly reciting the name can still escape suffering, how much more so with mental contemplation and physical prostration? Like a wonderful medicine, just smelling it can cure the disease, how much more so with mental thought and physical contact? Seventh, the 'Vast and Fierce Ocean of Wisdom Sutra' explains that Avalokiteśvara in a past life encountered the Kōngwáng Avalokiteśvara Buddha (King of Emptiness Avalokiteśvara Buddha) and made a vow, wishing to be named Avalokiteśvara in the future. The other two names do not have such a vow. Therefore, the name Avalokiteśvara has two meanings: one is action, and the other is vow. Action refers to saving beings from suffering through contemplating the name, and vow refers to the vow made in the past. Discussing the issue of escaping or not escaping difficulties.
Question: Why does reciting the Bodhisattva's name
有脫苦不脫苦耶。
答。至心則脫。不至心故不脫。
問。菩薩自應救之何須至心。
答。以至心故則罪滅。菩薩方得應之耳。故須至心。二者罪輕則脫苦。罪重則不脫苦。三者習因有厚薄。薄者脫苦厚者不脫苦。四者業有定不定。定者不脫不定者脫。
問。不定者可稱名。定者應不用稱名。
答。今雖無益作後世因也。五者有密益顯益。則脫苦者謂顯益。則不脫者謂密益。六者有利益者脫苦。無利益者不令脫也。
問。稱觀世音復有以神力殺害眾生以不。
答。如前明以利益為定。余悉不定。若爾者或令脫火。或令不脫。或故燒殺之也。今稱名而不脫死苦者。此事難知也。
二種次第義釋妙莊嚴等品
三世諸佛唯有二種次第。一根緣次第。二隨義次第。隨義次第者如先說苦諦次說集諦也。根緣次第者如先說苦諦后說十善等。非四諦之次但隨根緣也。佛說法具此二種次第。而多就根緣次第。諸菩薩造論亦具二種次第。但弟子欲解佛語多依義門次第。擇集佛語次第釋之。
問。二次第何者為正。
答。以根緣次第為正。所以然者。佛及弟子說經造論。唯令人悟而教無有定。
問。叵有定義以不。
答。如前云。唯以悟人故教則不定。
【現代漢語翻譯】 現代漢語譯本 問：稱念（觀世音菩薩名號）能脫離苦難，還是不能脫離苦難呢？ 答：如果至誠懇切，就能脫離苦難。如果不至誠懇切，就不能脫離苦難。 問：菩薩本應救度眾生，為何還需要至誠懇切呢？ 答：因為至誠懇切，才能使罪業消滅，菩薩才能應機救度。所以需要至誠懇切。其次，罪業輕微就能脫離苦難，罪業深重就不能脫離苦難。再次，往昔的業習有深有淺，業習淺薄就能脫離苦難，業習深厚就不能脫離苦難。第四，業力有定業和不定業之分，定業就不能脫離苦難，不定業就能脫離苦難。 問：對於不定業，可以通過稱念名號來化解，那麼定業是否就不應該稱念名號了呢？ 答：現在雖然沒有利益，但可以作為未來世的因緣。第五，有密益和顯益之分，能夠脫離苦難的是指顯益，不能脫離苦難的是指密益。第六，有利益的就能脫離苦難，沒有利益的就不能脫離苦難。 問：稱念觀世音菩薩名號，還會發生菩薩以神力殺害眾生的事情嗎？ 答：如同前面所說，以利益眾生為根本原則，其餘情況都不確定。如果是這樣，有時能使人脫離火難，有時不能使人脫離火難，有時甚至會被火燒死。現在稱念名號卻不能脫離死亡的痛苦，這件事很難理解。 二種次第義釋妙莊嚴等品 三世諸佛只有兩種次第：一是根緣次第，二是隨義次第。隨義次第，比如先說苦諦（dukkha-satya，苦的真諦）再講集諦（samudaya-satya，苦的根源的真諦）。根緣次第，比如先說苦諦，后說十善等，不按照四諦（catvāri āryasatyāni，四聖諦）的順序，只是隨順眾生的根性和因緣。佛陀說法具備這兩種次第，但多數是依隨根緣次第。諸位菩薩造論也具備這兩種次第。但是弟子們想要理解佛語，大多依據義理的次第，選擇並集合佛語，按照次第來解釋。 問：這兩種次第，哪一種是正確的呢？ 答：以根緣次第為正確。之所以這樣說，是因為佛和弟子們說經造論，只是爲了使人覺悟，而教法並沒有固定的模式。 問：難道沒有固定的定義嗎？ 答：如同前面所說，只是爲了使人覺悟，所以教法就沒有固定的模式。
【English Translation】 English version Question: Can one be liberated from suffering by reciting (the name of Avalokiteśvara Bodhisattva), or not? Answer: If one is sincere, then one can be liberated. If one is not sincere, then one cannot be liberated. Question: Bodhisattvas should inherently save beings, why is sincerity needed? Answer: Because with sincerity, karmic offenses are extinguished, and the Bodhisattva can then respond and save. Therefore, sincerity is necessary. Secondly, if the karmic offenses are light, one can be liberated from suffering; if the karmic offenses are heavy, one cannot be liberated from suffering. Thirdly, the habitual tendencies from past lives are either deep or shallow; those with shallow tendencies can be liberated from suffering, while those with deep tendencies cannot be liberated from suffering. Fourthly, karma is either fixed or unfixed; fixed karma cannot be escaped, while unfixed karma can be escaped. Question: For unfixed karma, one can recite the name to resolve it, so should one not recite the name for fixed karma? Answer: Although there is no immediate benefit, it can serve as a cause for future lives. Fifthly, there are hidden benefits and manifest benefits; those who can be liberated from suffering refer to manifest benefits, while those who cannot be liberated refer to hidden benefits. Sixthly, those who have benefits can be liberated from suffering, while those who have no benefits cannot be liberated. Question: Does it happen that Avalokiteśvara Bodhisattva uses divine power to kill living beings when one recites his name? Answer: As mentioned before, the fundamental principle is to benefit sentient beings, and other situations are uncertain. If that's the case, sometimes it can save people from fire, sometimes it cannot, and sometimes people are even burned to death. Now, reciting the name does not escape the suffering of death, this matter is difficult to understand. Explanation of the Two Kinds of Order in the妙莊嚴(MyoShoGon) etc. Chapters The Buddhas of the three times have only two kinds of order: first, the order of roots and conditions; second, the order following the meaning. The order following the meaning is like first speaking of the苦諦(dukkha-satya, the truth of suffering) and then speaking of the集諦(samudaya-satya, the truth of the origin of suffering). The order of roots and conditions is like first speaking of the苦諦(dukkha-satya, the truth of suffering) and then speaking of the ten virtues, etc., not following the order of the四諦(catvāri āryasatyāni, the four noble truths), but only following the roots and conditions of sentient beings. The Buddha's teachings possess these two kinds of order, but mostly follow the order of roots and conditions. The Bodhisattvas' treatises also possess these two kinds of order. However, disciples who want to understand the Buddha's words mostly rely on the order of meaning, selecting and gathering the Buddha's words to explain them in order. Question: Which of these two orders is correct? Answer: The order of roots and conditions is correct. The reason for this is that the Buddha and his disciples speak the sutras and compose treatises only to enlighten people, and the teachings have no fixed pattern. Question: Is there no fixed definition? Answer: As mentioned before, the teachings have no fixed pattern because they are only for enlightening people.
如大經云。三十餘事諍論門皆是如來就根緣說。以此眾生非一國土一種根性一善知識。是故如來不作一說。但令取悟耳。若爾者前說法身壽量。后則明諸菩薩。又前說陀羅尼咒。后說妙莊嚴王本事。根緣次第。不必辨咒居第一。妙莊嚴王為第二。故非義次第。此通釋二十八品經及八萬四千法藏也。
問。直聞妙莊嚴王本事。云何悟道耶。
答。佛見根緣說必得道。無論事理及以古今。設不見機雖說妙道于緣無益。
問。上說妙音來往得悟無生。今聞往古事復得凈眼。然大小二悟要見空然後得道。今說有事云何成聖。
答。雖質小疑實壯哉大問。成論人云。見空得道。數人云見有成聖。諍論紛然由來久矣。今明如數論等四句皆不得道。何以知之。釋論解波若度中雲。不得波若方便力故學阿毗曇墮有見中。學空門墮空見。學有無門墮亦空亦有見中。學非有非無門墮愚癡論。故知四句皆不得道也。若得波若方便學此四句。不墮四見。若爾者善巧學四句四句皆得道。不善巧學四句四句皆不得道。又即此明菩薩往來而得道者。即是善巧方便學有故得道。
問。云何善巧。
答。菩薩來者此是不來相來。雖來不來。悟解此來即生二慧。是以得道。
問。見有得道為作有解故得道。為作
【現代漢語翻譯】 現代漢語譯本： 如《大經》（指《妙法蓮華經》）所說，三十餘種諍論之門，都是如來根據眾生的根性和因緣而說的。因為這些眾生並非處在同一個國土，根性也非同一種，所親近的善知識也各不相同。所以如來不作統一的說法，只是爲了讓他們各自領悟而已。如果這樣說，那麼前面說法身壽量，後面則闡明諸菩薩；又前面說陀羅尼咒，後面說妙莊嚴王的本生故事，這些根緣次第，不必辨別咒語一定排在第一，妙莊嚴王的故事排在第二。所以這不是義理上的次第。這是總括解釋《法華經》二十八品經文以及八萬四千法藏的含義。 問：直接聽聞妙莊嚴王的本生故事，如何能夠悟道呢？ 答：佛陀觀察眾生的根性和因緣，知道他們必定能夠得道。無論講述的是事相還是義理，是古代還是現代的故事，只要能契合眾生的根機，就能讓他們得道。如果不能契合眾生的根機，即使講述精妙的佛法，對於他們也沒有益處。 問：前面說妙音菩薩來來往往就能證悟無生法忍，現在聽聞往昔的故事也能獲得清凈的法眼。然而，無論是大悟還是小悟，都要見到空性之後才能得道。現在說聽聞有相之事也能成就聖果，這是為什麼呢？ 答：雖然你的疑問看似很小，但實際上卻是一個很大的問題。成實宗的人說，見到空性才能得道；數論外道的人說，見到有相才能成聖。這種爭論由來已久，一直沒有停止。現在我說明，像數論外道等四句見解，都是不能得道的。為什麼這樣說呢？《大智度論》解釋般若波羅蜜時說，因為不具備般若的方便力，所以學習阿毗曇的人會墮入有見之中；學習空門的人會墮入空見之中；學習亦有亦空之門的人會墮入亦空亦有見之中；學習非有非無之門的人會墮入愚癡論之中。所以，要知道這四句見解都是不能得道的。如果具備般若的方便力，學習這四句見解，就不會墮入這四種錯誤的見解之中。如果這樣說，那麼善於運用方便的人，學習這四句見解，都能得道；不善於運用方便的人，學習這四句見解，都不能得道。又，這裡說明菩薩來來往往就能得道，就是因為他們善於運用方便，學習有相之法也能得道。 問：什麼是善巧方便呢？ 答：菩薩的來，是無來之相的來。雖然來，但實際上沒有來。領悟理解這種來，就能生起兩種智慧，因此就能得道。 問：見到有相之法而得道，是因為把有相之法理解為實有而得道，還是理解為...
【English Translation】 English version: As stated in the Great Sutra (referring to the 'Lotus Sutra'), the thirty-odd gates of contention are all spoken by the Tathagata (如來) [Thus Come One] based on the roots and conditions of sentient beings. This is because these sentient beings are not in the same land, do not have the same kind of roots, and do not associate with the same kind of good teachers (善知識) [spiritual mentors]. Therefore, the Tathagata does not give a uniform teaching, but only aims to allow them to attain enlightenment individually. If this is the case, then the previous discourse on the lifespan of the Dharma body (法身) [Dharma Body], and the subsequent explanation of the various Bodhisattvas; and the previous discourse on Dharani (陀羅尼) [mantras], and the subsequent discourse on the past life story of King Wonderful Adornment (妙莊嚴王) [King Wonderful Adornment], these sequences of roots and conditions, it is not necessary to distinguish that the mantra must be ranked first, and the story of King Wonderful Adornment ranked second. Therefore, this is not a sequence of meaning. This is a general explanation of the meaning of the twenty-eight chapters of the 'Lotus Sutra' and the eighty-four thousand Dharma treasures. Question: Directly hearing the past life story of King Wonderful Adornment, how can one attain enlightenment? Answer: The Buddha (佛陀) [Buddha] observes the roots and conditions of sentient beings, knowing that they will surely be able to attain the Way. Whether it is a matter of phenomena or principles, ancient or modern stories, as long as it can accord with the roots of sentient beings, it can enable them to attain the Way. If it cannot accord with the roots of sentient beings, even if one speaks of the subtle Dharma, it will be of no benefit to them. Question: Previously, it was said that Bodhisattva Wonderful Sound (妙音菩薩) [Bodhisattva Wonderful Sound] attains the non-origination forbearance (無生法忍) [non-origination forbearance] by coming and going, and now hearing the stories of the past also obtains pure Dharma eyes. However, whether it is great enlightenment or small enlightenment, one must see emptiness (空性) [emptiness] before attaining the Way. Now it is said that hearing about conditioned events can also achieve sainthood, why is this? Answer: Although your question seems small, it is actually a very big question. People of the Satyasiddhi School (成實宗) [Satyasiddhi School] say that seeing emptiness is necessary to attain the Way; people of the Samkhya school (數論外道) [Samkhya school] say that seeing conditioned phenomena is necessary to achieve sainthood. This kind of debate has been going on for a long time and has not stopped. Now I explain that views like those of the Samkhya school and other four-fold views cannot lead to the attainment of the Way. Why is this? The 'Mahaprajnaparamita Sastra' (《大智度論》) [Mahaprajnaparamita Sastra] explains that because one does not have the power of skillful means of Prajna Paramita (般若波羅蜜) [Prajna Paramita], those who study Abhidharma (阿毗曇) [Abhidharma] will fall into the view of existence; those who study the gate of emptiness will fall into the view of emptiness; those who study the gate of both existence and emptiness will fall into the view of both existence and emptiness; those who study the gate of neither existence nor non-existence will fall into foolish theories. Therefore, one should know that these four-fold views cannot lead to the attainment of the Way. If one has the power of skillful means of Prajna Paramita, studying these four-fold views will not lead to falling into these four kinds of erroneous views. If this is the case, then those who are skilled in using skillful means, studying these four-fold views, can all attain the Way; those who are not skilled in using skillful means, studying these four-fold views, cannot attain the Way. Moreover, here it is explained that Bodhisattvas attain the Way by coming and going, precisely because they are skilled in using skillful means, and can attain the Way even by studying conditioned phenomena. Question: What are skillful means? Answer: The coming of a Bodhisattva is a coming that is the appearance of non-coming. Although coming, in reality there is no coming. Comprehending and understanding this coming gives rise to two kinds of wisdom, and therefore one can attain the Way. Question: Attaining the Way by seeing conditioned phenomena, is it because one understands conditioned phenomena as truly existent that one attains the Way, or because one understands...
空解故得道。
答。已如前說。作有解即有見。作空解即空見。如是四空皆不得道。識有是空。有雖有而不有。因此得入道。有終非道乃是道門耳。空等亦然。
正像義 此義總釋諸受記中法住久近。
問。釋迦佛法住世凡得幾年。
答。正法千年像法千年末法萬年。出祇洹精舍碑善見毗婆沙中亦有此說。但度女人出家。損正法五百年。有人言都失五百年。正法但五百像法千年。故摩耶經但明千五百耳。中論文亦爾。有人言損正法五百流入像法。便有千五百年。有人言修八敬故正法還復千年。
問。何故三時復但言像法。
答。但言像正者攝末法入像也。言末法者開像為二。謂像及末也。
問。何以知像即末耶。
答。十二門論云。末世眾生薄福鈍根。即名像為末也。
問。云何為像正。
答。此具多義。一者佛在世為正。佛滅后為像。二者未有異部為正。有異部為像。則百十六年後方為像法耳。三者得道多為正。得道少為像。故釋迦前五百年得道多。不得道少。后五百年得道少不得者多。四者破正法未破正法分像正。大經邪正品云。我滅后七百年中是魔波旬漸當破壞我之正法。則六百年未破為正。七百年破為像。五者諸惡法起未起分像正。像法決疑
【現代漢語翻譯】 現代漢語譯本：
'空'的執解反而會阻礙得道。
答：正如之前所說，執著于'有'的理解就會產生'有見'，執著于'空'的理解就會產生'空見'。像這樣的四種'空'的執著都無法使人得道。認識到'有'即是'空'，雖然存在卻又像不存在一樣，因此才能進入正道。'有'終究不是道本身，而只是通往道的門徑。'空'等也是同樣的道理。
正像義：此處的意義總括解釋了諸佛受記中佛法住世時間的長短。
問：釋迦佛（釋迦牟尼佛，Śākyamuni Buddha）的佛法住世總共有多少年？
答：正法時期一千年，像法時期一千年，末法時期一萬年。在祇洹精舍（Jetavana-vihāra）的石碑和《善見毗婆沙》（Samantapasadika）中也有這樣的說法。但是因為允許女人出家，會減損正法五百年。有人說總共會減少五百年，正法時期只有五百年，像法時期一千年。所以《摩耶經》（Māyā Sutra）只說明瞭一千五百年。中論文（Mūlamadhyamakakārikā）也是這樣說的。有人說減損正法的五百年流入像法時期，就有一千五百年。也有人說因為實行八敬法，正法時期又恢復到一千年。
問：為什麼三個時期中又只說像法時期？
答：只說像法時期和正法時期，是將末法時期包含在像法時期中。說末法時期，是將像法時期分為兩個階段，即像法和末法。
問：怎麼知道像法時期就是末法時期呢？
答：《十二門論》（Dvādaśa-dvāra-śāstra）中說，末世的眾生福薄根鈍，這就是將像法時期稱為末法時期。
問：什麼是像法和正法？
答：這裡包含多種含義。一是佛在世時為正法時期，佛滅度后為像法時期。二是還沒有出現不同部派時為正法時期，出現不同部派時為像法時期，那麼一百一十六年後才是像法時期。三是得道的人多為正法時期，得道的人少為像法時期。所以釋迦佛（釋迦牟尼佛，Śākyamuni Buddha）的前五百年得道的人多，不得道的人少，后五百年得道的人少，不得道的人多。四是破壞正法的行為還沒有出現時為正法時期，破壞正法的行為出現時為像法時期。《大般涅槃經》（Mahāparinirvāṇa Sūtra）邪正品中說，我滅度后七百年中，魔波旬（Māra Pāpīyas）會逐漸破壞我的正法，那麼六百年未被破壞時為正法時期，七百年被破壞時為像法時期。五是各種惡法興起與未興起區分像法時期和正法時期。《像法決疑經》（Saddharma-pratirūpaka-viniscaya Sūtra）
【English Translation】 English version:
Clinging to an 'empty' understanding actually hinders the attainment of the path.
Answer: As previously stated, clinging to an understanding of 'existence' gives rise to 'existence-view,' and clinging to an understanding of 'emptiness' gives rise to 'emptiness-view.' Such attachments to the four types of 'emptiness' do not lead to enlightenment. Recognizing that 'existence' is 'emptiness,' that although it exists, it is as if it does not, is how one enters the path. 'Existence' is ultimately not the path itself, but merely a gateway to it. 'Emptiness' and so on are the same.
The Meaning of Semblance and True Dharma: This meaning comprehensively explains the duration of the Dharma's presence in the world as prophesied in various predictions.
Question: How many years in total will the Dharma of Śākyamuni Buddha (釋迦牟尼佛) remain in the world?
Answer: The Proper Dharma (正法) period lasts for one thousand years, the Semblance Dharma (像法) period for one thousand years, and the Degenerate Dharma (末法) period for ten thousand years. This is also stated in the inscriptions on the Jetavana-vihāra (祇洹精舍) stele and in the Samantapasadika (善見毗婆沙). However, because of allowing women to become monastics, five hundred years are subtracted from the Proper Dharma. Some say that five hundred years are lost altogether, with the Proper Dharma lasting only five hundred years and the Semblance Dharma lasting one thousand years. Therefore, the Māyā Sutra (摩耶經) only specifies one thousand five hundred years. The Mūlamadhyamakakārikā (中論文) is also like this. Some say that the five hundred years subtracted from the Proper Dharma flow into the Semblance Dharma period, resulting in one thousand five hundred years. Others say that because of practicing the Eight Garudhammas (八敬法), the Proper Dharma period is restored to one thousand years.
Question: Why is only the Semblance Dharma period mentioned among the three periods?
Answer: Saying only the Semblance Dharma and Proper Dharma periods includes the Degenerate Dharma period within the Semblance Dharma period. Saying the Degenerate Dharma period divides the Semblance Dharma period into two stages, namely the Semblance Dharma and the Degenerate Dharma.
Question: How do we know that the Semblance Dharma period is the same as the Degenerate Dharma period?
Answer: The Dvādaśa-dvāra-śāstra (十二門論) says that beings in the degenerate age have meager blessings and dull faculties, which is to call the Semblance Dharma period the Degenerate Dharma period.
Question: What are the Semblance Dharma and the Proper Dharma?
Answer: This contains multiple meanings. First, when the Buddha is in the world, it is the Proper Dharma period; after the Buddha's passing, it is the Semblance Dharma period. Second, when there are no different schools, it is the Proper Dharma period; when there are different schools, it is the Semblance Dharma period, so it is only after one hundred and sixteen years that it is the Semblance Dharma period. Third, when there are many who attain the path, it is the Proper Dharma period; when there are few who attain the path, it is the Semblance Dharma period. Therefore, in the first five hundred years after Śākyamuni Buddha (釋迦牟尼佛), there were many who attained the path and few who did not; in the latter five hundred years, there were few who attained the path and many who did not. Fourth, when actions that destroy the Proper Dharma have not yet arisen, it is the Proper Dharma period; when actions that destroy the Proper Dharma have arisen, it is the Semblance Dharma period. The Evil and Proper chapter of the Mahāparinirvāṇa Sūtra (大般涅槃經) says that in the seven hundred years after my passing, Māra Pāpīyas (魔波旬) will gradually destroy my Proper Dharma, so when it has not been destroyed for six hundred years, it is the Proper Dharma period; when it has been destroyed for seven hundred years, it is the Semblance Dharma period. Fifth, the arising or non-arising of various evil dharmas distinguishes the Semblance Dharma period and the Proper Dharma period. Saddharma-pratirūpaka-viniscaya Sūtra (像法決疑經).
經云。千一百年諸惡法起名像。若千年內惡法未起為正。然千年內雖有惡法起。猶未盛故屬正法也。惡盛為像。六者二千年皆屬正法。萬年轉衰微為像法。七者諸菩薩見如來法無有滅。常見諸佛。則萬二千乃至一切時皆是正法。二乘人見佛法有興衰。故有像正耳。
問。何故釋迦正法但得千年耶。
答。過去釋迦佛正法千年住世。而釋迦本作陶師因發願。愿我作佛為釋迦。令我正法亦千年住世。以是事故正法但千年。
問。佛滅度以來凡得幾年。
答。至今已得一千五百九十六年。
問。經何故云正法千年住世。復何故千年外別有佛法。
答。此不相違。所以然者。佛法有二種。一正得二正教。正得者得道人也。正教者佛正法教也。言千年佛法滅者此就正得為言耳。千年內有得道人多。千年外得道人少。故名佛法滅也。正教法者乃至萬年住世也。
問。佛法滅時有幾因緣。
答。有七因緣如思益經廣說。
問。有三大劫三小劫。法華經中身子正法住世三十二小劫。像法亦三十二小劫。何故但言小劫非大劫耶。
答。應是小劫。所以然者。大劫則無復世界。豈有佛法住耶。而今云三十二劫者此是小劫耳。
問。三大劫通凈穢土。三小劫但是穢土。
【現代漢語翻譯】 現代漢語譯本： 經書中說，一千一百年後，各種惡法興起，這被稱為像法時期。如果一千年內惡法沒有興起，那就是正法時期。然而，一千年內即使有惡法興起，也還不盛行，所以仍屬於正法時期。惡法盛行時，就是像法時期。通常來說，兩千年都屬於正法時期。一萬年后，佛法逐漸衰微，進入像法時期。第七種說法是，諸位菩薩見到如來的法沒有滅盡，經常見到諸佛，那麼一萬兩千年乃至所有時間都是正法時期。二乘人認為佛法有興衰，所以才有像法和正法的說法。 問：為什麼釋迦牟尼佛的正法只能維持一千年呢？ 答：過去釋迦佛的正法住世一千年，因為釋迦牟尼佛前世是陶師時發願說：『愿我成佛時名為釋迦（Sakyamuni），讓我的正法也能住世一千年。』因為這個緣故，正法只能維持一千年。 問：佛陀滅度以來，已經過了多少年了？ 答：到目前為止，已經過了一千五百九十六年。 問：經書中為什麼說正法住世一千年，又為什麼一千年後會有別的佛法呢？ 答：這並不矛盾。原因是，佛法有兩種：一是正得，二是正教。正得是指得道之人，正教是指佛的正法教義。說一千年后佛法滅亡，這是就正得而言的。一千年內得道的人多，一千年外得道的人少，所以才說佛法滅亡。而正教的法，乃至能住世一萬年。 問：佛法滅亡時，有什麼因緣？ 答：有七種因緣，如《思益經》（Vimalakirti Nirdesa Sutra）中詳細說明。 問：有三大劫和三小劫。《法華經》（Lotus Sutra）中說，身子的正法住世三十二小劫，像法也住世三十二小劫。為什麼只說是小劫而不是大劫呢？ 答：應該是小劫。原因是，大劫時就沒有世界了，哪裡還有佛法住世呢？現在說三十二劫，這指的是小劫。 問：三大劫包括凈土和穢土，三小劫只是穢土。
【English Translation】 English version: The sutra says: After one thousand one hundred years, various evil dharmas will arise, which is called the Semblance Dharma Period (Image Dharma Period). If evil dharmas do not arise within one thousand years, it is the Proper Dharma Period. However, even if evil dharmas arise within one thousand years, they are not yet prevalent, so it still belongs to the Proper Dharma Period. When evil dharmas are prevalent, it is the Semblance Dharma Period. Generally speaking, two thousand years all belong to the Proper Dharma Period. After ten thousand years, the Dharma gradually declines and enters the Semblance Dharma Period. The seventh saying is that if all Bodhisattvas see that the Dharma of the Tathagata (Thus Come One) is not extinguished and constantly see all Buddhas, then twelve thousand years and even all times are the Proper Dharma Period. Those of the Two Vehicles (Sravakas and Pratyekabuddhas) believe that the Buddha Dharma has rise and fall, so there are the sayings of Semblance Dharma and Proper Dharma. Question: Why does Sakyamuni Buddha's (Sakyamuni) Proper Dharma only last for one thousand years? Answer: In the past, Sakyamuni Buddha's Proper Dharma remained in the world for one thousand years because Sakyamuni Buddha in his previous life, as a potter, made a vow saying: 'May I become a Buddha named Sakyamuni, and may my Proper Dharma also remain in the world for one thousand years.' For this reason, the Proper Dharma only lasts for one thousand years. Question: How many years have passed since the Buddha's Parinirvana (passing away)? Answer: Up to now, one thousand five hundred and ninety-six years have passed. Question: Why does the sutra say that the Proper Dharma remains in the world for one thousand years, and why is there another Buddha Dharma after one thousand years? Answer: This is not contradictory. The reason is that there are two kinds of Buddha Dharma: one is Realization (Attainment), and the other is Right Teaching. Realization refers to those who have attained the Way, and Right Teaching refers to the Buddha's Right Dharma teachings. Saying that the Buddha Dharma will perish after one thousand years refers to Realization. Within one thousand years, there are many who attain the Way; after one thousand years, there are few who attain the Way, so it is said that the Buddha Dharma has perished. As for the Dharma of Right Teaching, it can remain in the world for as long as ten thousand years. Question: What are the causes and conditions for the extinction of the Buddha Dharma? Answer: There are seven causes and conditions, as explained in detail in the Vimalakirti Nirdesa Sutra (Vimalakirti Nirdesa Sutra). Question: There are three great kalpas (aeons) and three small kalpas. The Lotus Sutra (Lotus Sutra) says that Sariputra's (Sariputra) Proper Dharma remains in the world for thirty-two small kalpas, and the Semblance Dharma also remains for thirty-two small kalpas. Why are they only referred to as small kalpas and not great kalpas? Answer: It should be small kalpas. The reason is that in a great kalpa, there is no world, so how can the Buddha Dharma remain? Now, saying thirty-two kalpas refers to small kalpas. Question: The three great kalpas include both pure lands and impure lands, while the three small kalpas only include impure lands.
若爾身子成佛時皆是凈土。云何有小劫起耶。
答。外國名劫波。此云分別時節。今但有時節久近。如小劫起盡之數故名小劫耳。實無小劫起也。
問。小劫時節云何。
答。從八萬四千歲漸減。至十歲名一小劫。
問。一大劫唯有八十小劫耳。常不輕品中雲。彼佛正法住世如四天下微塵劫耶。
答。大劫有長短不同。短大劫者但有八十小劫耳。長大劫者其事不定。如娑婆一劫比西方為一日一夜。如是乃有百萬阿僧祇品。如華嚴廣說。以此推之無所疑也。
論佛入涅槃。釋此經諸佛入滅事。諸佛有六事故入涅槃。一為所應成就。眾生已竟故入涅槃。二者令二乘人舍小涅槃令歸大涅槃故。所以然者。如來舍此身歸法身者。二乘之人亦應舍此身求佛法身也。三者為除眾生輕慢心故。淺識之流取信耳目。謂如來身有生老病死。與己身同。于如來身起輕劣想。是故今明。佛有二身。一反化身舍之入滅。此與人同。二者法身。無生老病死。此與物異。四者為令眾生生渴仰心。若恒見不滅必生厭薄。示現舍滅故生渴仰心。五者令眾生勤加精進悟世非常。諸佛有三種力勝一切人。一父母生身力勝一切人天。二神通力勝一切人。三解脫力勝一切人。雖有三力為無常所滅。故知無常其力最大。因此
【現代漢語翻譯】 現代漢語譯本 問：如果您的身體成佛時都是凈土，為什麼會有小劫的生起呢？（小劫：kalpa，時間單位）
答：外國叫做劫波（kalpa），這裡叫做分別時節。現在只是有時節長短的區別。比如小劫生起和終結的次數，所以叫做小劫罷了。實際上並沒有小劫的生起。
問：小劫的時節是怎樣的呢？
答：從八萬四千歲逐漸減少，到十歲算作一個一小劫。
問：一個大劫只有八十個小劫嗎？《常不輕品》中說，彼佛的正法住世如四天下微塵劫（kalpa）一樣長久？
答：大劫有長短不同。短的大劫只有八十個小劫。長的大劫，時間長短不定。比如娑婆世界一劫，比西方極樂世界的一日一夜。像這樣有百萬阿僧祇（asaṃkhya）品。如《華嚴經》廣說。用這個來推斷，就沒有什麼疑問了。
論述佛陀入涅槃（nirvāṇa）。解釋此經中諸佛入滅的事情。諸佛有六種原因而入涅槃（nirvāṇa）：一是所應該成就的眾生已經度盡，所以入涅槃（nirvāṇa）。二是讓二乘人捨棄小涅槃（nirvāṇa），歸向大涅槃（nirvāṇa）。之所以這樣，是因為如來捨棄此身歸於法身，二乘之人也應該捨棄此身，尋求佛的法身。三是爲了去除眾生的輕慢之心。淺薄的人只相信自己的眼睛和耳朵，認為如來的身體有生老病死，和自己的身體一樣，因此對如來的身體產生輕視的想法。所以現在說明，佛有二身：一是應化身，捨棄它而入滅，這和人一樣。二是法身，沒有生老病死，這和事物不同。四是爲了讓眾生生起渴求仰慕之心。如果總是見到佛不滅，必定會產生厭倦輕視。示現捨棄入滅，所以生起渴求仰慕之心。五是爲了讓眾生勤加精進，領悟世事無常。諸佛有三種力量勝過一切人：一是父母所生的身體的力量勝過一切人天，二是神通力勝過一切人，三是解脫力勝過一切人。雖然有這三種力量，還是會被無常所滅。所以知道無常的力量最大。因此。
【English Translation】 English version Question: If your body is all pure land when you attain Buddhahood, why does a minor kalpa (kalpa: a unit of time) arise?
Answer: Foreign countries call it kalpa (kalpa), here it is called 'distinguishing time'. Now there are only differences in the length of time. For example, the number of times a minor kalpa arises and ends, hence it is called a minor kalpa. In reality, there is no arising of a minor kalpa.
Question: What is the duration of a minor kalpa?
Answer: It gradually decreases from eighty-four thousand years to ten years, which is considered one minor kalpa.
Question: Is there only eighty minor kalpas in a major kalpa? In the 'Never Disparaging Bodhisattva' chapter, it says that the Dharma of that Buddha remains in the world for as many kalpas (kalpa) as there are dust particles in the four continents?
Answer: Major kalpas have different lengths. Short major kalpas only have eighty minor kalpas. The length of long major kalpas is uncertain. For example, one kalpa in the Saha world is like one day and night in the Western Pure Land. Like this, there are millions of asaṃkhya (asaṃkhya: countless) qualities. As the Avataṃsaka Sūtra extensively explains. Using this to infer, there is no doubt.
Discussing the Buddha's entry into nirvāṇa (nirvāṇa). Explaining the matter of all Buddhas entering extinction in this sutra. Buddhas enter nirvāṇa (nirvāṇa) for six reasons: First, the beings that should be accomplished have already been delivered, so they enter nirvāṇa (nirvāṇa). Second, to cause the two vehicles to abandon the small nirvāṇa (nirvāṇa) and return to the great nirvāṇa (nirvāṇa). The reason for this is that just as the Tathāgata abandons this body and returns to the Dharma body, those of the two vehicles should also abandon this body and seek the Buddha's Dharma body. Third, to remove the arrogance and contempt in sentient beings. Those with shallow understanding only believe their eyes and ears, thinking that the Tathāgata's body has birth, old age, sickness, and death, just like their own body, thus generating contemptuous thoughts towards the Tathāgata's body. Therefore, it is now explained that the Buddha has two bodies: one is the manifested body, which is abandoned to enter extinction, which is the same as humans. The second is the Dharma body, which has no birth, old age, sickness, or death, which is different from things. Fourth, to cause sentient beings to generate a thirst for admiration. If they always see the Buddha not extinguished, they will inevitably generate boredom and contempt. Showing abandonment and entering extinction, thus generating a thirst for admiration. Fifth, to cause sentient beings to diligently cultivate and realize the impermanence of the world. Buddhas have three powers that surpass all people: first, the power of the body born from parents surpasses all humans and devas; second, the power of supernatural abilities surpasses all humans; and third, the power of liberation surpasses all people. Although they have these three powers, they are still destroyed by impermanence. Therefore, it is known that the power of impermanence is greatest. Therefore.
悟世勤修道。六者為已勤修道者速令成就。是故現滅也。
法華玄論卷第十(終)
【現代漢語翻譯】 現代漢語譯本：覺悟世事，勤奮修行佛道。這六種殊勝之法，是爲了已經勤奮修行佛道的人，能夠迅速獲得成就。因此，（涅槃的）顯現與寂滅，都是爲了這個目的。
《法華玄論》第十卷（終）
【English Translation】 English version: Awaken to the world and diligently cultivate the path (dao) of Buddhism. These six excellent practices are for those who are already diligently cultivating the path (dao) of Buddhism, enabling them to quickly attain accomplishment. Therefore, both manifestation and extinction (Nirvana) are for this purpose.
The End of Chapter Ten of the Fa Hua Xuan Lun (Profound Treatise on the Lotus Sutra)